Dhammaworld

Vipaysin Buddha

2011-09-22T16:42:00.003+08:00

The first chapter of Digha Agma states that there are seven historial Buddhas. They are Vipaysin, Sikhin, Visvabhu, Krakuccchanda, Kanakamuni, Kasyapa and Sakyamuni.

the first of the seven Buddhas, is Vipaysin meaning Transcendental Observation or Universal Understanding.

According to legends, Vipaysin Buddha arose on earth some 1.164 billion years ago. During his ministry, he held three grand convocations for preaching the dharma.

The First convocation had 160, 000 disciples, the second one with 100,000 and the third had 80,000 attending. In the midst were two great disciples of Vipaysin Buddha, Qian Tu and Deya.

There was once a poor man who goes to collect firewood in the remote mountains everyday. He managed to support Vipaysin Budha and the disciples with the little money he earned from selling the firewood. This action so greatly touched Vipaysin Buddha that after 91 kalpas ( 1 kalpa = 336,000,000 years) when the poor man was reborn againm, he was endowed with a pair of "golden hands". As soon as two pieces of gold had been spent by him, another two would instantly appear in his palms.

This is the reward for all the merits he accumulated in his devout worship of Vipaysin Buddha.

Dhammapada - Chapter 26 - Brahmanavagga - The Holy Man

2011-09-09T11:55:00.002+08:00

Brahmanavagga: The Holy Man
translated from the Pali by

Acharya Buddharakkhita

383. Exert yourself, O holy man! Cut off the stream (of craving), and discard sense desires. Knowing the destruction of all the conditioned things, become, O holy man, the knower of the Uncreated (Nibbana)!

384. When a holy man has reached the summit of two paths (meditative concentration and insight), he knows the truth and all his fetters fall away.

385. He for whom there is neither this shore nor the other shore, nor yet both, he who is free of cares and is unfettered — him do I call a holy man.

386. He who is meditative, stainless and settled, whose work is done and who is free from cankers, having reached the highest goal — him do I call a holy man.

387. The sun shines by day, the moon shines by night. The warrior shines in armor, the holy man shines in meditation. But the Buddha shines resplendent all day and all night.

388. Because he has discarded evil, he is called a holy man. Because he is serene in conduct, he is called a recluse. And because he has renounced his impurities, he is called a renunciate.

389. One should not strike a holy man, nor should a holy man, when struck, give way to anger. Shame on him who strikes a holy man, and more shame on him who gives way to anger.

390. Nothing is better for a holy man than when he holds his mind back from what is endearing. To the extent the intent to harm wears away, to that extent does suffering subside.

391. He who does no evil in deed, word and thought, who is restrained in these three ways — him do I call a holy man.

392. Just as a brahman priest reveres his sacrificial fire, even so should one devoutly revere the person from whom one has learned the Dhamma taught by the Buddha.

393. Not by matted hair, nor by lineage, nor by birth does one become a holy man. But he in whom truth and righteousness exist — he is pure, he is a holy man.

394. What is the use of your matted hair, O witless man? What of your garment of antelope's hide? Within you is the tangle (of passion); only outwardly do you cleanse yourself.

395. The person who wears a robe made of rags, who is lean, with veins showing all over the body, and who meditates alone in the forest — him do I call a holy man.

396. I do not call him a holy man because of his lineage or high-born mother. If he is full of impeding attachments, he is just a supercilious man. But who is free from impediments and clinging — him do I call a holy man.

397. He who, having cut off all fetters, trembles no more, who has overcome all attachments and is emancipated — him do I call a holy man.

398. He who has cut off the thong (of hatred), the band (of craving), and the rope (of false views), together with the appurtenances (latent evil tendencies), he who has removed the crossbar (of ignorance) and is enlightened — him do I call a holy man.

399. He who without resentment endures abuse, beating and punishment; whose power, real might, is patience — him do I call a holy man.

400. He who is free from anger, is devout, virtuous, without craving, self-subdued and bears his final body — him do I call a holy man.

401. Like water on a lotus leaf, or a mustard seed on the point of a needle, he who does not cling to sensual pleasures — him do I call a holy man.

402. He who in this very life realizes for himself the end of suffering, who has laid aside the burden and become emancipated — him do I call a holy man.

403. He who has profound knowledge, who is wise, skilled in discerning the right or wrong path, and has reached the highest goal — him do I call a holy man.

404. He who holds aloof from householders and ascetics alike, and wanders about with no fixed abode and but few wants — him do I call a holy man.

405. He who has renounced violence towards all living beings, weak or strong, who neither kills nor causes others to kill — him do I call a holy man.

406. He who is friendly amidst the hostile, peaceful amidst the violent, and unattached amidst the attached — him do I call a holy man.

407. He whose lust and hatred, pride and hypocrisy have fallen off like a mustard seed from the point of a needle — him do I call a holy man.

408. He who utters gentle, instructive and truthful words, who imprecates none — him do I call a holy man.

409. He who in this world takes nothing that is not given to him, be it long or short, small or big, good or bad — him do I call a holy man.

410. He who wants nothing of either this world or the next, who is desire-free and emancipated — him do I call a holy man.

411. He who has no attachment, who through perfect knowledge is free from doubts and has plunged into the Deathless — him do I call a holy man.

412. He who in this world has transcended the ties of both merit and demerit, who is sorrowless, stainless and pure — him do I call a holy man.

413. He, who, like the moon, is spotless and pure, serene and clear, who has destroyed the delight in existence — him do I call a holy man.

414. He who, having traversed this miry, perilous and delusive round of existence, has crossed over and reached the other shore; who is meditative, calm, free from doubt, and, clinging to nothing, has attained to Nibbana — him do I call a holy man.

415. He who, having abandoned sensual pleasures, has renounced the household life and become a homeless one; has destroyed both sensual desire and continued existence — him do I call a holy man.

416. He who, having abandoned craving, has renounced the household life and become a homeless one, has destroyed both craving and continued existence — him do I call a holy man.

417. He who, casting off human bonds and transcending heavenly ties, is wholly delivered of all bondages — him do I call a holy man.

418. He who, having cast off likes and dislikes, has become tranquil, is rid of the substrata of existence and like a hero has conquered all the worlds — him do I call a holy man.

419. He who in every way knows the death and rebirth of all beings, and is totally detached, blessed and enlightened — him do I call a holy man.

420. He whose track no gods, no angels, no humans trace, the arahant who has destroyed all cankers — him do I call a holy man.

421. He who clings to nothing of the past, present and future, who has no attachment and holds on to nothing — him do I call a holy man.

422. He, the Noble, the Excellent, the Heroic, the Great Sage, the Conqueror, the Passionless, the Pure, the Enlightened one — him do I call a holy man.

423. He who knows his former births, who sees heaven and hell, who has reached the end of births and attained to the perfection of insight, the sage who has reached the summit of spiritual excellence — him do I call a holy man.

Dhammapada - Chapter 25 - Bhikkhuvagga - The Monk

2011-09-09T11:54:00.002+08:00

Bhikkhuvagga: The Monk

translated from the Pali by
Acharya Buddharakkhita

360. Good is restraint over the eye; good is restraint over the ear; good is restraint over the nose; good is restraint over the tongue.

361. Good is restraint in the body; good is restraint in speech; good is restraint in thought. Restraint everywhere is good. The monk restrained in every way is freed from all suffering.

362. He who has control over his hands, feet and tongue; who is fully controlled, delights in inward development, is absorbed in meditation, keeps to himself and is contented — him do people call a monk.

363. That monk who has control over his tongue, is moderate in speech, unassuming and who explains the Teaching in both letter and spirit — whatever he says is pleasing.

364. The monk who abides in the Dhamma, delights in the Dhamma, meditates on the Dhamma, and bears the Dhamma well in mind — he does not fall away from the sublime Dhamma.

365. One should not despise what one has received, nor envy the gains of others. The monk who envies the gains of others does not attain to meditative absorption.

366. A monk who does not despise what he has received, even though it be little, who is pure in livelihood and unremitting in effort — him even the gods praise.

367. He who has no attachment whatsoever for the mind and body, who does not grieve for what he has not — he is truly called a monk.

368. The monk who abides in universal love and is deeply devoted to the Teaching of the Buddha attains the peace of Nibbana, the bliss of the cessation of all conditioned things.

369. Empty this boat, O monk! Emptied, it will sail lightly. Rid of lust and hatred, you shall reach Nibbana.

370. Cut off the five, abandon the five, and cultivate the five. The monk who has overcome the five bonds is called one who has crossed the flood.

371. Meditate, O monk! Do not be heedless. Let not your mind whirl on sensual pleasures. Heedless, do not swallow a red-hot iron ball, lest you cry when burning, "O this is painful!"

372. There is no meditative concentration for him who lacks insight, and no insight for him who lacks meditative concentration. He in whom are found both meditative concentration and insight, indeed, is close to Nibbana.

373. The monk who has retired to a solitary abode and calmed his mind, who comprehends the Dhamma with insight, in him there arises a delight that transcends all human delights.

374. Whenever he sees with insight the rise and fall of the aggregates, he is full of joy and happiness. To the discerning one this reflects the Deathless.

375. Control of the senses, contentment, restraint according to the code of monastic discipline — these form the basis of holy life here for the wise monk.

376. Let him associate with friends who are noble, energetic, and pure in life, let him be cordial and refined in conduct. Thus, full of joy, he will make an end of suffering.

377. Just as the jasmine creeper sheds its withered flowers, even so, O monks, should you totally shed lust and hatred!

378. The monk who is calm in body, calm in speech, calm in thought, well-composed and who has spewn out worldliness — he, truly, is called serene.

379. By oneself one must censure oneself and scrutinize oneself. The self-guarded and mindful monk will always live in happiness.

380. One is one's own protector, one is one's own refuge. Therefore, one should control oneself, even as a trader controls a noble steed.

381. Full of joy, full of faith in the Teaching of the Buddha, the monk attains the Peaceful State, the bliss of cessation of conditioned things.

382. That monk who while young devotes himself to the Teaching of the Buddha illumines this world like the moon freed from clouds.

Dhammapada - Chapter 24 - Tanhavagga - Craving

2011-09-09T11:54:00.000+08:00

Tanhavagga: Craving

translated from the Pali by

Acharya Buddharakkhita

334. The craving of one given to heedless living grows like a creeper. Like the monkey seeking fruits in the forest, he leaps from life to life (tasting the fruit of his kamma).

335. Whoever is overcome by this wretched and sticky craving, his sorrows grow like grass after the rains.

336. But whoever overcomes this wretched craving, so difficult to overcome, from him sorrows fall away like water from a lotus leaf.

337. This I say to you: Good luck to all assembled here! Dig up the root of craving, like one in search of the fragrant root of the birana grass. Let not Mara crush you again and again, as a flood crushes a reed.

338. Just as a tree, though cut down, sprouts up again if its roots remain uncut and firm, even so, until the craving that lies dormant is rooted out, suffering springs up again and again.

339. The misguided man in whom the thirty-six currents of craving strongly rush toward pleasurable objects, is swept away by the flood of his passionate thoughts.

340. Everywhere these currents flow, and the creeper (of craving) sprouts and grows. Seeing that the creeper has sprung up, cut off its root with wisdom.

341. Flowing in (from all objects) and watered by craving, feelings of pleasure arise in beings. Bent on pleasures and seeking enjoyment, these men fall prey to birth and decay.

342. Beset by craving, people run about like an entrapped hare. Held fast by mental fetters, they come to suffering again and again for a long time.

343. Beset by craving, people run about like an entrapped hare. Therefore, one who yearns to be passion-free should destroy his own craving.

344. There is one who, turning away from desire (for household life) takes to the life of the forest (i.e., of a monk). But after being freed from the household, he runs back to it. Behold that man! Though freed, he runs back to that very bondage!

345-346. That is not a strong fetter, the wise say, which is made of iron, wood or hemp. But the infatuation and longing for jewels and ornaments, children and wives — that, they say, is a far stronger fetter, which pulls one downward and, though seemingly loose, is hard to remove. This, too, the wise cut off. Giving up sensual pleasure, and without any longing, they renounce the world.

347. Those who are lust-infatuated fall back into the swirling current (of samsara) like a spider on its self-spun web. This, too, the wise cut off. Without any longing, they abandon all suffering and renounce the world.

348. Let go of the past, let go of the future, let go of the present, and cross over to the farther shore of existence. With mind wholly liberated, you shall come no more to birth and death.

349. For a person tormented by evil thoughts, who is passion-dominated and given to the pursuit of pleasure, his craving steadily grows. He makes the fetter strong, indeed.

350. He who delights in subduing evil thoughts, who meditates on the impurities and is ever mindful — it is he who will make an end of craving and rend asunder Mara's fetter.

351. He who has reached the goal, is fearless, free from craving, passionless, and has plucked out the thorns of existence — for him this is the last body.

352. He who is free from craving and attachment, is perfect in uncovering the true meaning of the Teaching, and knows the arrangement of the sacred texts in correct sequence — he, indeed, is the bearer of his final body. He is truly called the profoundly wise one, the great man.

353. A victor am I over all, all have I known. Yet unattached am I to all that is conquered and known. Abandoning all, I am freed through the destruction of craving. Having thus directly comprehended all by myself, whom shall I call my teacher?

354. The gift of Dhamma excels all gifts; the taste of the Dhamma excels all tastes; the delight in Dhamma excels all delights. The Craving-Freed vanquishes all suffering.

355. Riches ruin only the foolish, not those in quest of the Beyond. By craving for riches the witless man ruins himself as well as others.

356. Weeds are the bane of fields, lust is the bane of mankind. Therefore, what is offered to those free of lust yields abundant fruit.

357. Weeds are the bane of fields, hatred is the bane of mankind. Therefore, what is offered to those free of hatred yields abundant fruit.

358. Weeds are the bane of fields, delusion is the bane of mankind. Therefore, what is offered to those free of delusion yields abundant fruit.

359. Weeds are the bane of fields, desire is the bane of mankind. Therefore, what is offered to those free of desire yields abundant fruit.

Dhammapada - Chapter 23 - Nagavagga - The Elephant

2011-09-09T11:53:00.002+08:00

Nagavagga: The Elephant
translated from the Pali by

Acharya Buddharakkhita

320. As an elephant in the battlefield withstands arrows shot from bows all around, even so shall I endure abuse. There are many, indeed, who lack virtue.

321. A tamed elephant is led into a crowd, and the king mounts a tamed elephant. Best among men is the subdued one who endures abuse.

322. Excellent are well-trained mules, thoroughbred Sindhu horses and noble tusker elephants. But better still is the man who has subdued himself.

323. Not by these mounts, however, would one go to the Untrodden Land (Nibbana), as one who is self-tamed goes by his own tamed and well-controlled mind.

324. Musty during rut, the tusker named Dhanapalaka is uncontrollable. Held in captivity, the tusker does not touch a morsel, but only longingly calls to mind the elephant forest.

325. When a man is sluggish and gluttonous, sleeping and rolling around in bed like a fat domestic pig, that sluggard undergoes rebirth again and again.

326. Formerly this mind wandered about as it liked, where it wished and according to its pleasure, but now I shall thoroughly master it with wisdom as a mahout controls with his ankus an elephant in rut.

327. Delight in heedfulness! Guard well your thoughts! Draw yourself out of this bog of evil, even as an elephant draws himself out of the mud.

328. If for company you find a wise and prudent friend who leads a good life, you should, overcoming all impediments, keep his company joyously and mindfully.

329. If for company you cannot find a wise and prudent friend who leads a good life, then, like a king who leaves behind a conquered kingdom, or like a lone elephant in the elephant forest, you should go your way alone.

330. Better it is to live alone; there is no fellowship with a fool. Live alone and do no evil; be carefree like an elephant in the elephant forest.

331. Good are friends when need arises; good is contentment with just what one has; good is merit when life is at an end, and good is the abandoning of all suffering (through Arahantship).

332. In this world, good it is to serve one's mother, good it is to serve one's father, good it is to serve the monks, and good it is to serve the holy men.

333. Good is virtue until life's end, good is faith that is steadfast, good is the acquisition of wisdom, and good is the avoidance of evil.

Dhammapada - Chapter 22 - Nirayavagga - Hell

2011-09-09T11:47:00.003+08:00

Nirayavagga: Hell

translated from the Pali by

Acharya Buddharakkhita

306. The liar goes to the state of woe; also he who, having done (wrong), says, "I did not do it." Men of base actions both, on departing they share the same destiny in the other world.

307. There are many evil characters and uncontrolled men wearing the saffron robe. These wicked men will be born in states of woe because of their evil deeds.

308. It would be better to swallow a red-hot iron ball, blazing like fire, than as an immoral and uncontrolled monk to eat the alms of the people.

309. Four misfortunes befall the reckless man who consorts with another's wife: acquisition of demerit, disturbed sleep, ill-repute, and (rebirth in) states of woe.

310. Such a man acquires demerit and an unhappy birth in the future. Brief is the pleasure of the frightened man and woman, and the king imposes heavy punishment. Hence, let no man consort with another's wife.

311. Just as kusa grass wrongly handled cuts the hand, even so, a recluse's life wrongly lived drags one to states of woe.

312. Any loose act, any corrupt observance, any life of questionable celibacy — none of these bear much fruit.

313. If anything is to be done, let one do it with sustained vigor. A lax monastic life stirs up the dust of passions all the more.

314. An evil deed is better left undone, for such a deed torments one afterwards. But a good deed is better done, doing which one repents not later.

315. Just as a border city is closely guarded both within and without, even so, guard yourself. Do not let slip this opportunity (for spiritual growth). For those who let slip this opportunity grieve indeed when consigned to hell.

316. Those who are ashamed of what they should not be ashamed of, and are not ashamed of what they should be ashamed of — upholding false views, they go to states of woe.

317. Those who see something to fear where there is nothing to fear, and see nothing to fear where there is something to fear — upholding false views, they go to states of woe.

318. Those who imagine evil where there is none, and do not see evil where it is — upholding false views, they go to states of woe.

319. Those who discern the wrong as wrong and the right as right — upholding right views, they go to realms of bliss.

Dhammapada - Chapter 21 - Pakinnakavagga - Miscellaneous

2011-09-09T11:47:00.001+08:00

Pakinnakavagga: Miscellaneous

translated from the Pali by

Acharya Buddharakkhita

290. If by renouncing a lesser happiness one may realize a greater happiness, let the wise man renounce the lesser, having regard for the greater.

291. Entangled by the bonds of hate, he who seeks his own happiness by inflicting pain on others, is never delivered from hatred.

292. The cankers only increase for those who are arrogant and heedless, who leave undone what should be done and do what should not be done.

293. The cankers cease for those mindful and clearly comprehending ones who always earnestly practice mindfulness of the body, who do not resort to what should not be done, and steadfastly pursue what should be done.

294. Having slain mother (craving), father (self-conceit), two warrior-kings (eternalism and nihilism), and destroyed a country (sense organs and sense objects) together with its treasurer (attachment and lust), ungrieving goes the holy man.

295. Having slain mother, father, two brahman kings (two extreme views), and a tiger as the fifth (the five mental hindrances), ungrieving goes the holy man.

296. Those disciples of Gotama ever awaken happily who day and night constantly practice the Recollection of the Qualities of the Buddha.

297. Those disciples of Gotama ever awaken happily who day and night constantly practice the Recollection of the Qualities of the Dhamma.

298. Those disciples of Gotama ever awaken happily who day and night constantly practice the Recollection of the Qualities of the Sangha.

299. Those disciples of Gotama ever awaken happily who day and night constantly practice Mindfulness of the Body.

300. Those disciples of Gotama ever awaken happily whose minds by day and night delight in the practice of non-violence.

301. Those disciples of Gotama ever awaken happily whose minds by day and night delight in the practice of meditation.

302. Difficult is life as a monk; difficult is it to delight therein. Also difficult and sorrowful is the household life. Suffering comes from association with unequals; suffering comes from wandering in samsara. Therefore, be not an aimless wanderer, be not a pursuer of suffering.

303. He who is full of faith and virtue, and possesses good repute and wealth — he is respected everywhere, in whatever land he travels.

304. The good shine from afar, like the Himalaya mountains. But the wicked are unseen, like arrows shot in the night.

305. He who sits alone, sleeps alone, and walks alone, who is strenuous and subdues himself alone, will find delight in the solitude of the forest.

Dhammapada - Chapter 20 - Maggavagga - The Path

2011-09-09T11:39:00.001+08:00

Maggavagga: The Path

translated from the Pali by
Acharya Buddharakkhita

273. Of all the paths the Eightfold Path is the best; of all the truths the Four Noble Truths are the best; of all things passionlessness is the best: of men the Seeing One (the Buddha) is the best.

274. This is the only path; there is none other for the purification of insight. Tread this path, and you will bewilder Mara.

275. Walking upon this path you will make an end of suffering. Having discovered how to pull out the thorn of lust, I make known the path.

276. You yourselves must strive; the Buddhas only point the way. Those meditative ones who tread the path are released from the bonds of Mara.

277. "All conditioned things are impermanent" — when one sees this with wisdom, one turns away from suffering. This is the path to purification.

278. "All conditioned things are unsatisfactory" — when one sees this with wisdom, one turns away from suffering. This is the path to purification.

279. "All things are not-self" — when one sees this with wisdom, one turns away from suffering. This is the path to purification.

280. The idler who does not exert himself when he should, who though young and strong is full of sloth, with a mind full of vain thoughts — such an indolent man does not find the path to wisdom.

281. Let a man be watchful of speech, well controlled in mind, and not commit evil in bodily action. Let him purify these three courses of action, and win the path made known by the Great Sage.

282. Wisdom springs from meditation; without meditation wisdom wanes. Having known these two paths of progress and decline, let a man so conduct himself that his wisdom may increase.

283. Cut down the forest (lust), but not the tree; from the forest springs fear. Having cut down the forest and the underbrush (desire), be passionless, O monks!

284. For so long as the underbrush of desire, even the most subtle, of a man towards a woman is not cut down, his mind is in bondage, like the sucking calf to its mother.

285. Cut off your affection in the manner of a man plucks with his hand an autumn lotus. Cultivate only the path to peace, Nibbana, as made known by the Exalted One.

286. "Here shall I live during the rains, here in winter and summer" — thus thinks the fool. He does not realize the danger (that death might intervene).

287. As a great flood carries away a sleeping village, so death seizes and carries away the man with a clinging mind, doting on his children and cattle.

288. For him who is assailed by death there is no protection by kinsmen. None there are to save him — no sons, nor father, nor relatives.

289. Realizing this fact, let the wise man, restrained by morality, hasten to clear the path leading to Nibbana.

Dhammapada- Chapter 19 - Dhammatthavagga - The Just

2011-09-09T11:37:00.003+08:00

Dhammatthavagga: The Just

translated from the Pali by

Acharya Buddharakkhita

256. Not by passing arbitrary judgments does a man become just; a wise man is he who investigates both right and wrong.

257. He who does not judge others arbitrarily, but passes judgment impartially according to the truth, that sagacious man is a guardian of law and is called just.

258. One is not wise because one speaks much. He who is peaceable, friendly and fearless is called wise.

259. A man is not versed in Dhamma because he speaks much. He who, after hearing a little Dhamma, realizes its truth directly and is not heedless of it, is truly versed in the Dhamma.

260. A monk is not Elder because his head is gray. He is but ripe in age, and he is called one grown old in vain.

261. One in whom there is truthfulness, virtue, inoffensiveness, restraint and self-mastery, who is free from defilements and is wise — he is truly called an Elder.

262. Not by mere eloquence nor by beauty of form does a man become accomplished, if he is jealous, selfish and deceitful.

263. But he in whom these are wholly destroyed, uprooted and extinct, and who has cast out hatred — that wise man is truly accomplished.

264. Not by shaven head does a man who is indisciplined and untruthful become a monk. How can he who is full of desire and greed be a monk?

265. He who wholly subdues evil both small and great is called a monk, because he has overcome all evil.

266. He is not a monk just because he lives on others' alms. Not by adopting outward form does one become a true monk.

267. Whoever here (in the Dispensation) lives a holy life, transcending both merit and demerit, and walks with understanding in this world — he is truly called a monk.

268. Not by observing silence does one become a sage, if he be foolish and ignorant. But that man is wise who, as if holding a balance-scale accepts only the good.

269. The sage (thus) rejecting the evil, is truly a sage. Since he comprehends both (present and future) worlds, he is called a sage.

270. He is not noble who injures living beings. He is called noble because he is harmless towards all living beings.

271-272. Not by rules and observances, not even by much learning, nor by gain of absorption, nor by a life of seclusion, nor by thinking, "I enjoy the bliss of renunciation, which is not experienced by the worldling" should you, O monks, rest content, until the utter destruction of cankers (Arahantship) is reached.

Dhammapada - Chapter 18 - Malavagga - Impurity

2011-09-09T11:30:00.002+08:00

Malavagga: Impurity

translated from the Pali by

Acharya Buddharakkhita

235. Like a withered leaf are you now; death's messengers await you. You stand on the eve of your departure, yet you have made no provision for your journey!

236. Make an island for yourself! Strive hard and become wise! Rid of impurities and cleansed of stain, you shall enter the celestial abode of the Noble Ones.

237. Your life has come to an end now; You are setting forth into the presence of Yama, the king of death. No resting place is there for you on the way, yet you have made no provision for the journey!

238. Make an island unto yourself! Strive hard and become wise! Rid of impurities and cleansed of stain, you shall not come again to birth and decay.

239. One by one, little by little, moment by moment, a wise man should remove his own impurities, as a smith removes his dross from silver.

240. Just as rust arising from iron eats away the base from which it arises, even so, their own deeds lead transgressors to states of woe.

241. Non-repetition is the bane of scriptures; neglect is the bane of a home; slovenliness is the bane of personal appearance, and heedlessness is the bane of a guard.

242. Unchastity is the taint in a woman; niggardliness is the taint in a giver. Taints, indeed, are all evil things, both in this world and the next.

243. A worse taint than these is ignorance, the worst of all taints. Destroy this one taint and become taintless, O monks!

244. Easy is life for the shameless one who is impudent as a crow, is backbiting and forward, arrogant and corrupt.

245. Difficult is life for the modest one who always seeks purity, is detached and unassuming, clean in life, and discerning.

246-247. One who destroys life, utters lies, takes what is not given, goes to another man's wife, and is addicted to intoxicating drinks — such a man digs up his own root even in this world.

248. Know this, O good man: evil things are difficult to control. Let not greed and wickedness drag you to protracted misery.

249. People give according to their faith or regard. If one becomes discontented with the food and drink given by others, one does not attain meditative absorption, either by day or by night.

250. But he in who this (discontent) is fully destroyed, uprooted and extinct, he attains absorption, both by day and by night.

251. There is no fire like lust; there is no grip like hatred; there is no net like delusion; there is no river like craving.

252. Easily seen is the fault of others, but one's own fault is difficult to see. Like chaff one winnows another's faults, but hides one's own, even as a crafty fowler hides behind sham branches.

253. He who seeks another's faults, who is ever censorious — his cankers grow. He is far from destruction of the cankers.

254. There is no track in the sky, and no recluse outside (the Buddha's dispensation). Mankind delights in worldliness, but the Buddhas are free from worldliness.

255. There is not track in the sky, and no recluse outside (the Buddha's dispensation). There are no conditioned things that are eternal, and no instability in the Buddhas.

Dhammpada- Chapter 17 - Kodhavagga - Anger

2011-09-09T11:24:00.001+08:00

Kodhavagga: Anger

translated from the Pali by

Acharya Buddharakkhita

221. One should give up anger, renounce pride, and overcome all fetters. Suffering never befalls him who clings not to mind and body and is detached.

222. He who checks rising anger as a charioteer checks a rolling chariot, him I call a true charioteer. Others only hold the reins.

223. Overcome the angry by non-anger; overcome the wicked by goodness; overcome the miser by generosity; overcome the liar by truth.

224. Speak the truth; yield not to anger; when asked, give even if you only have a little. By these three means can one reach the presence of the gods.

225. Those sages who are inoffensive and ever restrained in body, go to the Deathless State, where, having gone, they grieve no more.

226. Those who are ever vigilant, who discipline themselves day and night, and are ever intent upon Nibbana — their defilements fade away.

227. O Atula! Indeed, this is an ancient practice, not one only of today: they blame those who remain silent, they blame those who speak much, they blame those who speak in moderation. There is none in the world who is not blamed.

228. There never was, there never will be, nor is there now, a person who is wholly blamed or wholly praised.

229. But the man whom the wise praise, after observing him day after day, is one of flawless character, wise, and endowed with knowledge and virtue.

230. Who can blame such a one, as worthy as a coin of refined gold? Even the gods praise him; by Brahma, too, is he praised.

231. Let a man guard himself against irritability in bodily action; let him be controlled in deed. Abandoning bodily misconduct, let him practice good conduct in deed.

232. Let a man guard himself against irritability in speech; let him be controlled in speech. Abandoning verbal misconduct, let him practice good conduct in speech.

233. Let a man guard himself against irritability in thought; let him be controlled in mind. Abandoning mental misconduct, let him practice good conduct in thought.

234. The wise are controlled in bodily action, controlled in speech and controlled in thought. They are truly well-controlled.

Dhammmapada- Chapter 16 -Piyavagga - Affection

2011-09-09T11:20:00.002+08:00

Piyavagga: Affection

translated from the Pali by

Acharya Buddharakkhita

209. Giving himself to things to be shunned and not exerting where exertion is needed, a seeker after pleasures, having given up his true welfare, envies those intent upon theirs.

210. Seek no intimacy with the beloved and also not with the unloved, for not to see the beloved and to see the unloved, both are painful.

211. Therefore hold nothing dear, for separation from the dear is painful. There are no bonds for those who have nothing beloved or unloved.

212. From endearment springs grief, from endearment springs fear. From him who is wholly free from endearment there is no grief, whence then fear?

213. From affection springs grief, from affection springs fear. From him who is wholly free from affection there is no grief, whence then fear?
214. From attachment springs grief, from attachment springs fear. From him who is wholly free from attachment there is no grief, whence then fear?

215. From lust springs grief, from lust springs fear. From him who is wholly free from craving there is no grief; whence then fear?

216. From craving springs grief, from craving springs fear. From him who is wholly free from craving there is no grief; whence then fear?

217. People hold dear him who embodies virtue and insight, who is principled, has realized the truth, and who himself does what he ought to be doing.

218. One who is intent upon the Ineffable (Nibbana), dwells with mind inspired (by supramundane wisdom), and is no more bound by sense pleasures — such a man is called "One Bound Upstream."

219. When, after a long absence, a man safely returns from afar, his relatives, friends and well-wishers welcome him home on arrival.

220. As kinsmen welcome a dear one on arrival, even so his own good deeds will welcome the doer of good who has gone from this world to the next.

Dhammapada - Chapter 15 - Sukhavagga - Happiness

2011-09-09T11:17:00.001+08:00

Sukhavagga: Happiness

translated from the Pali by

Acharya Buddharakkhita

197. Happy indeed we live, friendly amidst the hostile. Amidst hostile men we dwell free from hatred.

198. Happy indeed we live, friendly amidst the afflicted (by craving). Amidst afflicted men we dwell free from affliction.

199. Happy indeed we live, free from avarice amidst the avaricious. Amidst the avaricious men we dwell free from avarice.

200. Happy indeed we live, we who possess nothing. Feeders on joy we shall be, like the Radiant Gods.

201. Victory begets enmity; the defeated dwell in pain. Happily the peaceful live, discarding both victory and defeat.

202. There is no fire like lust and no crime like hatred. There is no ill like the aggregates (of existence) and no bliss higher than the peace (of Nibbana).

203. Hunger is the worst disease, conditioned things the worst suffering. Knowing this as it really is, the wise realize Nibbana, the highest bliss.

204. Health is the most precious gain and contentment the greatest wealth. A trustworthy person is the best kinsman, Nibbana the highest bliss.

205. Having savored the taste of solitude and peace (of Nibbana), pain-free and stainless he becomes, drinking deep the taste of the bliss of the Truth.

206. Good is it to see the Noble Ones; to live with them is ever blissful. One will always be happy by not encountering fools.

207. Indeed, he who moves in the company of fools grieves for longing. Association with fools is ever painful, like partnership with an enemy. But association with the wise is happy, like meeting one's own kinsmen.

208. Therefore, follow the Noble One, who is steadfast, wise, learned, dutiful and devout. One should follow only such a man, who is truly good and discerning, even as the moon follows the path of the stars.

Dhammapada - Chapter 14 -Buddhavagga - The Buddha

2011-09-09T11:13:00.001+08:00

Buddhavagga: The Buddha

translated from the Pali by

Acharya Buddharakkhita

179. By what track can you trace that trackless Buddha of limitless range, whose victory nothing can undo, whom none of the vanquished defilements can ever pursue?

180. By what track can you trace that trackless Buddha of limitless range, in whom exists no longer, the entangling and embroiling craving that perpetuates becoming?

181. Those wise ones who are devoted to meditation and who delight in the calm of renunciation — such mindful ones, Supreme Buddhas, even the gods hold dear.

182. Hard is it to be born a man; hard is the life of mortals. Hard is it to gain the opportunity of hearing the Sublime Truth, and hard to encounter is the arising of the Buddhas.

183. To avoid all evil, to cultivate good, and to cleanse one's mind — this is the teaching of the Buddhas.

184. Enduring patience is the highest austerity. "Nibbana is supreme," say the Buddhas. He is not a true monk who harms another, nor a true renunciate who oppresses others.

185. Not despising, not harming, restraint according to the code of monastic discipline, moderation in food, dwelling in solitude, devotion to meditation — this is the teaching of the Buddhas.

186-187. There is no satisfying sensual desires, even with the rain of gold coins. For sensual pleasures give little satisfaction and much pain. Having understood this, the wise man finds no delight even in heavenly pleasures. The disciple of the Supreme Buddha delights in the destruction of craving.

188. Driven only by fear, do men go for refuge to many places — to hills, woods, groves, trees and shrines.

189. Such, indeed, is no safe refuge; such is not the refuge supreme. Not by resorting to such a refuge is one released from all suffering.

190-191. He who has gone for refuge to the Buddha, the Teaching and his Order, penetrates with transcendental wisdom the Four Noble Truths — suffering, the cause of suffering, the cessation of suffering, and the Noble Eightfold Path leading to the cessation of suffering.

192. This indeed is the safe refuge, this the refuge supreme. Having gone to such a refuge, one is released from all suffering.

193. Hard to find is the thoroughbred man (the Buddha); he is not born everywhere. Where such a wise man is born, that clan thrives happily.

194. Blessed is the birth of the Buddhas; blessed is the enunciation of the sacred Teaching; blessed is the harmony in the Order, and blessed is the spiritual pursuit of the united truth-seeker.

195-196. He who reveres those worthy of reverence, the Buddhas and their disciples, who have transcended all obstacles and passed beyond the reach of sorrow and lamentation — he who reveres such peaceful and fearless ones, his merit none can compute by any measure.

Dhammapada - Chapter 13- Lokavagga - The World

2011-09-09T11:07:00.002+08:00

Lokavagga: The World

translated from the Pali by

Acharya Buddharakkhita

167. Follow not the vulgar way; live not in heedlessness; hold not false views; linger not long in worldly existence.

168. Arise! Do not be heedless! Lead a righteous life. The righteous live happily both in this world and the next.

169. Lead a righteous life; lead not a base life. The righteous live happily both in this world and the next.

170. One who looks upon the world as a bubble and a mirage, him the King of Death sees not.

171. Come! Behold this world, which is like a decorated royal chariot. Here fools flounder, but the wise have no attachment to it.

172. He who having been heedless is heedless no more, illuminates this world like the moon freed from clouds.

173. He, who by good deeds covers the evil he has done, illuminates this world like the moon freed from clouds.

174. Blind is the world; here only a few possess insight. Only a few, like birds escaping from the net, go to realms of bliss.

175. Swans fly on the path of the sun; men pass through the air by psychic powers; the wise are led away from the world after vanquishing Mara and his host.

176. For a liar who has violated the one law (of truthfulness) who holds in scorn the hereafter, there is no evil that he cannot do.

177. Truly, misers fare not to heavenly realms; nor, indeed, do fools praise generosity. But the wise man rejoices in giving, and by that alone does he become happy hereafter.

178. Better than sole sovereignty over the earth, better than going to heaven, better even than lordship over all the worlds is the supramundane Fruition of Stream Entrance.

Dhammapada - Chapter 12 - Attavagga - Self

2011-09-09T11:02:00.000+08:00

157. If a man hold himself dear, let him watch himself carefully; during one at least out of the three watches a wise man should be watchful.

158. Let each man direct himself first to what is proper, then let him teach others; thus a wise man will not suffer.

159. If a man make himself as he teaches others to be, then, being himself well subdued, he may subdue (others); one's own self is indeed difficult to subdue.

160. Self is the lord of self, who else could be the lord? With self well subdued, a man finds a lord such as few can find.

161. The evil done by oneself, self-begotten, self-bred, crushes the foolish, as a diamond breaks a precious stone.

162. He whose wickedness is very great brings himself down to that state where his enemy wishes him to be, as a creeper does with the tree which it surrounds.

163. Bad deeds, and deeds hurtful to ourselves, are easy to do; what is beneficial and good, that is very difficult to do.

164. The foolish man who scorns the rule of the venerable (Arahat), of the elect (Ariya), of the virtuous, and follows false doctrine, he bears fruit to his own destruction, like the fruits of the Katthaka reed.

165. By oneself the evil is done, by oneself one suffers; by oneself evil is left undone, by oneself one is purified. Purity and impurity belong to oneself, no one can purify another.

166. Let no one forget his own duty for the sake of another's, however great; let a man, after he has discerned his own duty, be always attentive to his duty.

Dhammapada Chaper 11 - Jaravagga - Old Age

2011-09-09T08:58:00.000+08:00

Jaravagga: Old Age

translated from the Pali by

Acharya Buddharakkhita

146. How is there laughter, how is there joy, as this world is always burning? Why do you not seek a light, ye who are surrounded by darkness?

147. Look at this dressed-up lump, covered with wounds, joined together, sickly, full of many thoughts, which has no strength, no hold!

148. This body is wasted, full of sickness, and frail; this heap of corruption breaks to pieces, life indeed ends in death.

149. Those white bones, like gourds thrown away in the autumn, what pleasure is there in looking at them?

150. After a stronghold has been made of the bones, it is covered with flesh and blood, and there dwell in it old age and death, pride and deceit.

151. The brilliant chariots of kings are destroyed, the body also approaches destruction, but the virtue of good people never approaches destruction,--thus do the good say to the good.

152. A man who has learnt little, grows old like an ox; his flesh grows, but his knowledge does not grow.

153., 154. Looking for the maker of this tabernacle, I shall have to run through a course of many births, so long as I do not find (him); and painful is birth again and again. But now, maker of the tabernacle, thou hast been seen; thou shalt not make up

Dhammapada - Chapter 10- Dandavagga - Violence

2011-09-04T20:25:00.000+08:00

Dandavagga: Violence

translated from the Pali by

Acharya Buddharakkhita

129. All tremble at violence; all fear death. Putting oneself in the place of another, one should not kill nor cause another to kill.

130. All tremble at violence; life is dear to all. Putting oneself in the place of another, one should not kill nor cause another to kill.

131. One who, while himself seeking happiness, oppresses with violence other beings who also desire happiness, will not attain happiness hereafter.

132. One who, while himself seeking happiness, does not oppress with violence other beings who also desire happiness, will find happiness hereafter.

133. Speak not harshly to anyone, for those thus spoken to might retort. Indeed, angry speech hurts, and retaliation may overtake you.

134. If, like a broken gong, you silence yourself, you have approached Nibbana, for vindictiveness is no longer in you.

135. Just as a cowherd drives the cattle to pasture with a staff, so do old age and death drive the life force of beings (from existence to existence).

136. When the fool commits evil deeds, he does not realize (their evil nature). The witless man is tormented by his own deeds, like one burnt by fire.

137. He who inflicts violence on those who are unarmed, and offends those who are inoffensive, will soon come upon one of these ten states:

138-140 Sharp pain, or disaster, bodily injury, serious illness, or derangement of mind, trouble from the government, or grave charges, loss of relatives, or loss of wealth, or houses destroyed by ravaging fire; upon dissolution of the body that ignorant man is born in hell.

141. Neither going about naked, nor matted locks, nor filth, nor fasting, nor lying on the ground, nor smearing oneself with ashes and dust, nor sitting on the heels (in penance) can purify a mortal who has not overcome doubt.

142. Even though he be well-attired, yet if he is poised, calm, controlled and established in the holy life, having set aside violence towards all beings — he, truly, is a holy man, a renunciate, a monk.

143. Only rarely is there a man in this world who, restrained by modesty, avoids reproach, as a thoroughbred horse avoids the whip.

144. Like a thoroughbred horse touched by the whip, be strenuous, be filled with spiritual yearning. By faith and moral purity, by effort and meditation, by investigation of the truth, by being rich in knowledge and virtue, and by being mindful, destroy this unlimited suffering.

145. Irrigators regulate the waters, fletchers straighten arrow shafts, carpenters shape wood, and the good control themselves.

Dhammapada - Chapter 9 -Papavagga - Evil

2011-09-04T20:22:00.000+08:00

Papavagga: Evil

translated from the Pali by

Acharya Buddharakkhita

116. Hasten to do good; restrain your mind from evil. He who is slow in doing good, his mind delights in evil.

117. Should a person commit evil, let him not do it again and again. Let him not find pleasure therein, for painful is the accumulation of evil.

118. Should a person do good, let him do it again and again. Let him find pleasure therein, for blissful is the accumulation of good.

119. It may be well with the evil-doer as long as the evil ripens not. But when it does ripen, then the evil-doer sees (the painful results of) his evil deeds.

120. It may be ill with the doer of good as long as the good ripens not. But when it does ripen, then the doer of good sees (the pleasant results of) his good deeds.

121. Think not lightly of evil, saying, "It will not come to me." Drop by drop is the water pot filled. Likewise, the fool, gathering it little by little, fills himself with evil.

122. Think not lightly of good, saying, "It will not come to me." Drop by drop is the water pot filled. Likewise, the wise man, gathering it little by little, fills himself with good.

123. Just as a trader with a small escort and great wealth would avoid a perilous route, or just as one desiring to live avoids poison, even so should one shun evil.

124. If on the hand there is no wound, one may carry even poison in it. Poison does not affect one who is free from wounds. For him who does no evil, there is no ill.

125. Like fine dust thrown against the wind, evil falls back upon that fool who offends an inoffensive, pure and guiltless man.

126. Some are born in the womb; the wicked are born in hell; the devout go to heaven; the stainless pass into Nibbana.

127. Neither in the sky nor in mid-ocean, nor by entering into mountain clefts, nowhere in the world is there a place where one may escape from the results of evil deeds.

128. Neither in the sky nor in mid-ocean, nor by entering into mountain clefts, nowhere in the world is there a place where one will not be overcome by death.

Dhammapada- Chapter 8-Sahassavagga - The Thousands

2011-09-04T20:18:00.000+08:00

Sahassavagga: The Thousands

translated from the Pali by

Acharya Buddharakkhita

100. Better than a thousand useless words is one useful word, hearing which one attains peace.

101. Better than a thousand useless verses is one useful verse, hearing which one attains peace.

102. Better than reciting a hundred meaningless verses is the reciting of one verse of Dhamma, hearing which one attains peace.

103. Though one may conquer a thousand times a thousand men in battle, yet he indeed is the noblest victor who conquers himself.

104-105. Self-conquest is far better than the conquest of others. Not even a god, an angel, Mara or Brahma can turn into defeat the victory of a person who is self-subdued and ever restrained in conduct.

106. Though month after month for a hundred years one should offer sacrifices by the thousands, yet if only for a moment one should worship those of perfected minds that honor is indeed better than a century of sacrifice.

107. Though for a hundred years one should tend the sacrificial fire in the forest, yet if only for a moment one should worship those of perfected minds, that worship is indeed better than a century of sacrifice.

108. Whatever gifts and oblations one seeking merit might offer in this world for a whole year, all that is not worth one fourth of the merit gained by revering the Upright Ones, which is truly excellent.

109. To one ever eager to revere and serve the elders, these four blessing accrue: long life and beauty, happiness and power.

110. Better it is to live one day virtuous and meditative than to live a hundred years immoral and uncontrolled.

111. Better it is to live one day wise and meditative than to live a hundred years foolish and uncontrolled.

112. Better it is to live one day strenuous and resolute than to live a hundred years sluggish and dissipated.

113. Better it is to live one day seeing the rise and fall of things than to live a hundred years without ever seeing the rise and fall of things.

114. Better it is to live one day seeing the Deathless than to live a hundred years without ever seeing the Deathless.

115. Better it is to live one day seeing the Supreme Truth than to live a hundred years without ever seeing the Supreme Truth.

Dhammapada - Chapter 7 - Arahantavagga - The Arahant

2011-09-04T20:14:00.000+08:00

Arahantavagga: The Arahant

translated from the Pali by

Acharya Buddharakkhita

90. The fever of passion exists not for him who has completed the journey, who is sorrowless and wholly set free, and has broken all ties.

91. The mindful ones exert themselves. They are not attached to any home; like swans that abandon the lake, they leave home after home behind.

92. Those who do not accumulate and are wise regarding food, whose object is the Void, the Unconditioned Freedom — their track cannot be traced, like that of birds in the air.

93. He whose cankers are destroyed and who is not attached to food, whose object is the Void, the Unconditioned Freedom — his path cannot be traced, like that of birds in the air.

94. Even the gods hold dear the wise one, whose senses are subdued like horses well trained by a charioteer, whose pride is destroyed and who is free from the cankers.

95. There is no more worldly existence for the wise one who, like the earth, resents nothing, who is firm as a high pillar and as pure as a deep pool free from mud.

96. Calm is his thought, calm his speech, and calm his deed, who, truly knowing, is wholly freed, perfectly tranquil and wise.

97. The man who is without blind faith, who knows the Uncreated, who has severed all links, destroyed all causes (for karma, good and evil), and thrown out all desires — he, truly, is the most excellent of men.

98. Inspiring, indeed, is that place where Arahants dwell, be it a village, a forest, a vale, or a hill.

99. Inspiring are the forests in which worldlings find no pleasure. There the passionless will rejoice, for they seek no sensual pleasures.

Dhammapada - Chapter 6 - Panditavagga - The Wise

2011-09-04T20:09:00.000+08:00

Panditavagga: The Wise

translated from the Pali by

Acharya Buddharakkhita

76. Should one find a man who points out faults and who reproves, let him follow such a wise and sagacious person as one would a guide to hidden treasure. It is always better, and never worse, to cultivate such an association.

77. Let him admonish, instruct and shield one from wrong; he, indeed, is dear to the good and detestable to the evil.

78. Do not associate with evil companions; do not seek the fellowship of the vile. Associate with the good friends; seek the fellowship of noble men.

79. He who drinks deep the Dhamma lives happily with a tranquil mind. The wise man ever delights in the Dhamma made known by the Noble One (the Buddha).

80. Irrigators regulate the rivers; fletchers straighten the arrow shaft; carpenters shape the wood; the wise control themselves.

81. Just as a solid rock is not shaken by the storm, even so the wise are not affected by praise or blame.

82. On hearing the Teachings, the wise become perfectly purified, like a lake deep, clear and still.

83. The good renounce (attachment for) everything. The virtuous do not prattle with a yearning for pleasures. The wise show no elation or depression when touched by happiness or sorrow.

84. He is indeed virtuous, wise, and righteous who neither for his own sake nor for the sake of another (does any wrong), who does not crave for sons, wealth, or kingdom, and does not desire success by unjust means.

85. Few among men are those who cross to the farther shore. The rest, the bulk of men, only run up and down the hither bank.

86. But those who act according to the perfectly taught Dhamma will cross the realm of Death, so difficult to cross.

87-88. Abandoning the dark way, let the wise man cultivate the bright path. Having gone from home to homelessness, let him yearn for that delight in detachment, so difficult to enjoy. Giving up sensual pleasures, with no attachment, let the wise man cleanse himself of defilements of the mind.

89. Those whose minds have reached full excellence in the factors of enlightenment, who, having renounced acquisitiveness, rejoice in not clinging to things — rid of cankers, glowing with wisdom, they have attained Nibbana in this very life.

Dhammapada - Chapter 5 -Balavagga - The Fool

2011-09-04T20:06:00.000+08:00

Balavagga: The Fool

translated from the Pali by

Acharya Buddharakkhita

60. Long is the night to the sleepless; long is the league to the weary. Long is worldly existence to fools who know not the Sublime Truth.

61. Should a seeker not find a companion who is better or equal, let him resolutely pursue a solitary course; there is no fellowship with the fool.

62. The fool worries, thinking, "I have sons, I have wealth." Indeed, when he himself is not his own, whence are sons, whence is wealth?

63. A fool who knows his foolishness is wise at least to that extent, but a fool who thinks himself wise is a fool indeed.

64. Though all his life a fool associates with a wise man, he no more comprehends the Truth than a spoon tastes the flavor of the soup.

65. Though only for a moment a discerning person associates with a wise man, quickly he comprehends the Truth, just as the tongue tastes the flavor of the soup.

66. Fools of little wit are enemies unto themselves as they move about doing evil deeds, the fruits of which are bitter.

67. Ill done is that action of doing which one repents later, and the fruit of which one, weeping, reaps with tears.

68. Well done is that action of doing which one repents not later, and the fruit of which one, reaps with delight and happiness.

69. So long as an evil deed has not ripened, the fool thinks it as sweet as honey. But when the evil deed ripens, the fool comes to grief.

70. Month after month a fool may eat his food with the tip of a blade of grass, but he still is not worth a sixteenth part of the those who have comprehended the Truth.

71. Truly, an evil deed committed does not immediately bear fruit, like milk that does not turn sour all at once. But smoldering, it follows the fool like fire covered by ashes.

72. To his own ruin the fool gains knowledge, for it cleaves his head and destroys his innate goodness.

73. The fool seeks undeserved reputation, precedence among monks, authority over monasteries, and honor among householders.

74. "Let both laymen and monks think that it was done by me. In every work, great and small, let them follow me" — such is the ambition of the fool; thus his desire and pride increase.

75. One is the quest for worldly gain, and quite another is the path to Nibbana. Clearly understanding this, let not the monk, the disciple of the Buddha, be carried away by worldly acclaim, but develop detachment instead.

Dhammapada - Chapter 4 -Pupphavagga: Flowers

2011-09-04T20:00:00.000+08:00

Pupphavagga: Flowers

translated from the Pali by

Acharya Buddharakkhita

44. Who shall overcome this earth, this realm of Yama and this sphere of men and gods? Who shall bring to perfection the well-taught path of wisdom as an expert garland-maker would his floral design?

45. A striver-on-the path shall overcome this earth, this realm of Yama and this sphere of men and gods. The striver-on-the-path shall bring to perfection the well-taught path of wisdom, as an expert garland-maker would his floral design.

46. Realizing that this body is like froth, penetrating its mirage-like nature, and plucking out Mara's flower-tipped arrows of sensuality, go beyond sight of the King of Death!

47. As a mighty flood sweeps away the sleeping village, so death carries away the person of distracted mind who only plucks the flowers (of pleasure).

48. The Destroyer brings under his sway the person of distracted mind who, insatiate in sense desires, only plucks the flowers (of pleasure).

49. As a bee gathers honey from the flower without injuring its color or fragrance, even so the sage goes on his alms-round in the village.

50. Let none find fault with others; let none see the omissions and commissions of others. But let one see one's own acts, done and undone.

51. Like a beautiful flower full of color but without fragrance, even so, fruitless are the fair words of one who does not practice them.

52. Like a beautiful flower full of color and also fragrant, even so, fruitful are the fair words of one who practices them.

53. As from a great heap of flowers many garlands can be made, even so should many good deeds be done by one born a mortal.

54. Not the sweet smell of flowers, not even the fragrance of sandal, tagara, or jasmine blows against the wind. But the fragrance of the virtuous blows against the wind. Truly the virtuous man pervades all directions with the fragrance of his virtue.

55. Of all the fragrances — sandal, tagara, blue lotus and jasmine — the fragrance of virtue is the sweetest.

56. Faint is the fragrance of tagara and sandal, but excellent is the fragrance of the virtuous, wafting even amongst the gods.

57. Mara never finds the path of the truly virtuous, who abide in heedfulness and are freed by perfect knowledge.

58. Upon a heap of rubbish in the road-side ditch blooms a lotus, fragrant and pleasing.

59. Even so, on the rubbish heap of blinded mortals the disciple of the Supremely Enlightened One shines resplendent in wisdom.

Dhammapada- Chapter 3 -Cittavagga - The Mind

2011-09-04T19:55:00.000+08:00

Cittavagga: The Mind

translated from the Pali by

Acharya Buddharakkhita

33. Just as a fletcher straightens an arrow shaft, even so the discerning man straightens his mind — so fickle and unsteady, so difficult to guard.

34. As a fish when pulled out of water and cast on land throbs and quivers, even so is this mind agitated. Hence should one abandon the realm of Mara.

35. Wonderful, indeed, it is to subdue the mind, so difficult to subdue, ever swift, and seizing whatever it desires. A tamed mind brings happiness.

36. Let the discerning man guard the mind, so difficult to detect and extremely subtle, seizing whatever it desires. A guarded mind brings happiness.

37. Dwelling in the cave (of the heart), the mind, without form, wanders far and alone. Those who subdue this mind are liberated from the bonds of Mara.

38. Wisdom never becomes perfect in one whose mind is not steadfast, who knows not the Good Teaching and whose faith wavers.

39. There is no fear for an awakened one, whose mind is not sodden (by lust) nor afflicted (by hate), and who has gone beyond both merit and demerit.

40. Realizing that this body is as fragile as a clay pot, and fortifying this mind like a well-fortified city, fight out Mara with the sword of wisdom. Then, guarding the conquest, remain unattached.

41. Ere long, alas! this body will lie upon the earth, unheeded and lifeless, like a useless log.

42. Whatever harm an enemy may do to an enemy, or a hater to a hater, an ill-directed mind inflicts on oneself a greater harm.

43. Neither mother, father, nor any other relative can do one greater good than one's own well-directed mind.

Dhammpada - Chapter 2 - Appamavagga - Heedfulness

2011-09-04T19:51:00.000+08:00

Appamadavagga: Heedfulness

translated from the Pali by

Acharya Buddharakkhita

21. Heedfulness is the path to the Deathless. Heedlessness is the path to death. The heedful die not. The heedless are as if dead already.

22. Clearly understanding this excellence of heedfulness, the wise exult therein and enjoy the resort of the Noble Ones.

23. The wise ones, ever meditative and steadfastly persevering, alone experience Nibbana, the incomparable freedom from bondage.

24. Ever grows the glory of him who is energetic, mindful and pure in conduct, discerning and self-controlled, righteous and heedful.

25. By effort and heedfulness, discipline and self-mastery, let the wise one make for himself an island which no flood can overwhelm.

26. The foolish and ignorant indulge in heedlessness, but the wise one keeps his heedfulness as his best treasure.

27. Do not give way to heedlessness. Do not indulge in sensual pleasures. Only the heedful and meditative attain great happiness.

28. Just as one upon the summit of a mountain beholds the groundlings, even so when the wise man casts away heedlessness by heedfulness and ascends the high tower of wisdom, this sorrowless sage beholds the sorrowing and foolish multitude.

29. Heedful among the heedless, wide-awake among the sleepy, the wise man advances like a swift horse leaving behind a weak jade.

30. By Heedfulness did Indra become the overlord of the gods. Heedfulness is ever praised, and heedlessness ever despised.

31. The monk who delights in heedfulness and looks with fear at heedlessness advances like fire, burning all fetters, small and large.

32. The monk who delights in heedfulness and looks with fear at heedlessness will not fall. He is close to Nibbana.

Dhammapada - Chapter 1 - Yamakavagga - Pairs

2011-09-04T19:47:00.000+08:00

Yamakavagga: Pairs

translated from the Pali by

Acharya Buddharakkhita

1. Mind precedes all mental states. Mind is their chief; they are all mind-wrought. If with an impure mind a person speaks or acts suffering follows him like the wheel that follows the foot of the ox.

2. Mind precedes all mental states. Mind is their chief; they are all mind-wrought. If with a pure mind a person speaks or acts happiness follows him like his never-departing shadow.

3. "He abused me, he struck me, he overpowered me, he robbed me." Those who harbor such thoughts do not still their hatred.

4. "He abused me, he struck me, he overpowered me, he robbed me." Those who do not harbor such thoughts still their hatred.

5. Hatred is never appeased by hatred in this world. By non-hatred alone is hatred appeased. This is a law eternal.

6. There are those who do not realize that one day we all must die. But those who do realize this settle their quarrels.

7. Just as a storm throws down a weak tree, so does Mara overpower the man who lives for the pursuit of pleasures, who is uncontrolled in his senses, immoderate in eating, indolent, and dissipated.

8. Just as a storm cannot prevail against a rocky mountain, so Mara can never overpower the man who lives meditating on the impurities, who is controlled in his senses, moderate in eating, and filled with faith and earnest effort.
9. Whoever being depraved, devoid of self-control and truthfulness, should don the monk's yellow robe, he surely is not worthy of the robe.

10. But whoever is purged of depravity, well-established in virtues and filled with self-control and truthfulness, he indeed is worthy of the yellow robe.

11. Those who mistake the unessential to be essential and the essential to be unessential, dwelling in wrong thoughts, never arrive at the essential.

12. Those who know the essential to be essential and the unessential to be unessential, dwelling in right thoughts, do arrive at the essential.

13. Just as rain breaks through an ill-thatched house, so passion penetrates an undeveloped mind.

14. Just as rain does not break through a well-thatched house, so passion never penetrates a well-developed mind.

15. The evil-doer grieves here and hereafter; he grieves in both the worlds. He laments and is afflicted, recollecting his own impure deeds.

16. The doer of good rejoices here and hereafter; he rejoices in both the worlds. He rejoices and exults, recollecting his own pure deeds.

17. The evil-doer suffers here and hereafter; he suffers in both the worlds. The thought, "Evil have I done," torments him, and he suffers even more when gone to realms of woe.

18. The doer of good delights here and hereafter; he delights in both the worlds. The thought, "Good have I done," delights him, and he delights even more when gone to realms of bliss.

19. Much though he recites the sacred texts, but acts not accordingly, that heedless man is like a cowherd who only counts the cows of others — he does not partake of the blessings of the holy life.

20. Little though he recites the sacred texts, but puts the Teaching into practice, forsaking lust, hatred, and delusion, with true wisdom and emancipated mind, clinging to nothing of this or any other world — he indeed partakes of the blessings of a holy life.

Sunyata (Emptiness)

2011-08-29T16:42:00.000+08:00

1. Sunyata (Emptiness) is the profound meaning of the Mahayana Teaching.

Two thousand five hundred years ago, the Buddha was able to realise "emptiness" or sunyata.

By doing so he freed himself from unsatisfactoriness. From the standpoint of enlightenment, sunyata is the reality of all worldly existences (s. dharma). It is the realisation of Bodhi — Prajna. From the standpoint of liberation, sunyata is the skilful means that disentangle oneself from defilement and unsatisfactoriness. The realisation of sunyata leads one to no attachment and clinging. It is the skilful means towards enlightenment and also the fruit of enlightenment.

There are two ways for us to understand this concept of sunyata. One way is to try to understand the explanation about its true nature. The other way is the realisation through practice. What we are going to discuss now is about its true nature.

Mahayana teachings have always considered that the understanding of sunyata is an attainment which is extremely difficult and extraordinarily profound.

For example, in the Prajna Sutra it says "That which is profound, has sunyata and non-attachment as its significance. No form nor deeds, no rising nor falling, are its implications."

Again in the Dvadasanikaya Sastra (composed by Nagarjuna, translated to Chinese by Kumarajiva A.D. 408) it says: "The greatest wisdom is the so-called sunyata."

This sunyata, no creation, calmness and extinction (s. nirvana) is of a profound significance in the Mahayana teachings. Why do we see it as the most profound teaching? This is because there is no worldly knowledge, be it general studies, science or philosophy, that can lead to the attainment of the state of sunyata. The only path to its realisation is via the supreme wisdom of an impassionate and discriminating mind. It is beyond the common worldly understanding.

2. The Significance of Sunyata and Cessation

The Buddha always used the terms void, no rising and falling, calmness and extinction to explain the profound meaning of sunyata and cessation. The teachings of the Buddha that were described in words are generally common to worldly understandings. If one interprets the teachings superficially from the words and languages used, one will only gain worldly knowledge and not the deeper implication of the teachings. The teachings of the Buddha have their supra-mundane contexts that are beyond the worldly knowledge.

For example, sunyata and the state of nirvana where there is no rising nor falling, are interpreted by most people as a state of non-existence and gloom. They fail to realise that quite the opposite, sunyata is of substantial and positive significance.

The sutras often use the word "great void" to explain the significance of sunyata. In general, we understand the "great void" as something that contains absolutely nothing. However, from a Buddhist perspective, the nature of the "great void" implies something which does not obstruct other things, in which all matters perform their own functions. Materials are form, which by their nature, imply obstruction. The special characteristic of the "great void" is non-obstruction. The "great void" therefore, does not serve as an obstacle to them. Since the "great void" exhibits no obstructive tendencies, it serves as the foundation for matter to function. In other words, if there was no "great void" nor characteristic of non-obstruction, it would be impossible for the material world to exist and function.

The "great void" is not separated from the material world. The latter depends on the former. We can state that the profound significance of sunyata and the nature of sunyata in Buddhism highlights the "great void’s" non-obstructive nature.

Sunyata does not imply the "great void". Instead, it is the foundation of all phenomena (form and mind). It is the true nature of all phenomena, and it is the basic principle of all existence. In other words, if the universe’s existence was not empty nor impermanent, then all resulting phenomena could not have arisen due to the co-existence of various causes and there would be no rising nor falling. The nature of sunyata is of positive significance!

Calmness and extinction are the opposite of rising and falling. They are another way to express that there is no rising and falling. Rising and falling are the common characteristics of worldly existence. All phenomena are always in the cycle of rising and falling. However, most people concentrate on living (rising). They think that the universe and life are the reality of a continuous existence.

Buddhism on the other hand, promotes the value of a continuous cessation (falling). This cessation does not imply that it ceases to exist altogether. Instead, it is just a state in the continuous process of phenomena. In this material world, or what we may call this "state of existence", everything eventually ceases to exist. Cessation is definitely the home of all existences. Since cessation is the calm state of existence and the eventual refuge of all phenomena, it is also the foundation for all activities and functions.

The Amitabha Buddha who was, and is, revered and praised by Buddhists around the world, radiates indefinite light and life from this "state of cessation". This state is a continuous process of calmness. It will be the eventual refuge for us all. If we think carefully about the definitions of calmness and extinction, then we can deduce that they are the true natural end-points of rising and falling. The true nature of the cycle of rising and falling is calmness and extinction. Because of this nature, all chaos and conflicts in the state of rising and falling will eventually cease. This is attainable by the realisation of prajna.

3. Contemplating the Implications of Sunyata and Stillness (Nirvana) by Observing Worldly Phenomena

All existences exhibit void-nature and nirvana-nature. These natures are the reality of all existence. To realise the truth, we have to contemplate and observe our worldly existence. We cannot realise the former without observing the latter. Consider this Heart Sutra extract, "Only when Avalokitesvara Bodhisattva practised the deep course of wisdom of Prajna Paramita did he come to realise that the five skandhas (aggregates, and material and mental objects) were void."

Profound wisdom leads us to the realisation that all existences are of void-nature. The sutras demonstrate that the profound principle can be understood by contemplating and observing the five skandhas. We cannot realise the truth by seeking something beyond the material and mental world. The Buddha, using his perfect wisdom, observed worldly existence from various implications and aspects, and came to understand all existences.

In summary, there are three paths to this observation:

a) We should observe the preceding state and the current state of conditions. i.e., Observation according to the concept of time.

b) We should observe existences according to their interrelationships. i.e., Observation via the concept of space (either two or three-dimensions).

c) We should observe the true nature of all myriad beings. This is like observing the worldly existences of a point, a line and an area. Those with supreme wisdom understand the true nature of all worldly existences by observing vertically the relationships between the preceding and current conditions, and horizontally the interrelationships. Then we can understand the true meaning of void-nature and nirvana-nature.

3.1 By observing the preceding-stage and the current-stage conditions, we can verify the Law of Impermanence of all worldly existences. All existences, be they material or mental, be they the material world, or the physical or mental states of sentient beings, are subject to continuous change.

The world may have certain states of beings where they stay static or are in equilibrium on a temporary basis (for example hibernation). But when we observe them with supreme wisdom, we will find that not only do they keep changing on a yearly basis, but also that this change applies to even every briefest moment. After the current state of conditions have ceased to exist, the newly-formed state materialises. This is the state of rising and falling. The rising and falling of each small moment reveals that all existences are ever-moving and ever-changing.

Conventional scholars have a very good explanation of these ever-changing worldly conditions. However they, including the practitioners of dharma, try to make sense of the reality from the ever-changing worldly existences. That is, they are fooled by the material existences and are not able to understand the deeper truth of all existences.

Only those with the supreme wisdom of the Buddha and Mahabodhisattvas realise and understand that all existences are illusions. They understand that existences are not real from the observation of the flow of changing existences. The numerous illusionary existences may well be diverse and confusing, arising and decaying. But when we look into their true nature, we will find them void and of nirvana-nature.

On the other hand, since all existences are of nirvana-nature, they appear from the perspective of time, to be ever-changing. They never stay the same even for the briefest moment. Impermanence implies existences do not have a permanent entity. This is another implication of the nature of sunyata and stillness.

3.2 From observations of existence via inter-relationships, we can conclude that nothing is independent of the Law of Causation, and that everything is without ego. For example, the Buddha explains that the individual sentient being is composed of physical, physiological and psychological phenomena. The so called ego is a deluded illusion which does not exist in reality. Its existence depends on the combination of both physical and mental factors. It is a union of organic phenomena. Thus we call it the empirical ego. It is a mistake to cling to it as an infatuated ego.

The Indian concept of the supreme spirit implies someone who rules. The spirit is the ruler who is independent of is self-dependent and all causes. In other words, the spirit is the one who is free from all primary and secondary causes (for physical and mental aspects). The spirit is the one who has the soul of his own body and mind. This is the ego or supreme spirit that the theologists cling to. From their view point, the only way to avoid physical and mental decay is to be self-determined and self-sovereign. In this way, the supreme being can stay permanent in the cycle of reincarnation, and return to the absolute reality by liberating himself from life and death.

But from the profound contemplation and wisdom of the Buddha and Mahabodhisattvas, we know there is no such reality. Instead, egolessness (non-self) is the only path to understand the reality of the deluded life. All existences are subject to the Law of Causes and Conditions. These include the smallest particles, the relationship between the particles, the planets, and the relationship between them, up to and including the whole universe! From the smallest particles to the biggest matter, there exists no absolute independent identity.

Egolessness (non-self) implies the void characteristics of all existence. Egolessness (non-self) signifies the non-existence of permanent identity for self and existence (Dharma). Sunyata stresses the voidness characteristic of self and existence (Dharma). Sunyata and egolessness possess similar attributes. As we have discussed before, we can observe the profound significance of sunyata from the perspective of inter-dependent relationships. Considering dharma-nature and the condition of nirvana, all existences are immaterial and of a void-nature. Then we see each existence as independent of each other. But then we cannot find any material that does exist independent of everything else. So egolessness also implies void-nature!

3.3 From the observation of all existences, we can infer the theory of nirvana and the complete cessation of all phenomena. From the viewpoint of phenomena, all existences are so different from each other, that they may contradict each other. They are so chaotic. In reality, their existence is illusionary and arises from conditional causation. They seem to exist on one hand, and yet do not exist on the other. They seem to be united, but yet they are so different to one another. They seem to exist and yet they do cease! Ultimately everything will return to harmony and complete calmness. This is the nature of all existence. It is the final resting place for all. If we can understand this reality and remove our illusions, we can find this state of harmony and complete calmness.

All our contradictions, impediments and confusion will be converted to equanimity. Free from illusion, complete calmness will be the result of attaining nirvana. The Buddha emphasised the significance of this attainment and encouraged the direct and profound contemplation on void-nature. He said, "Since there is no absolute self-nature thus every existence exhibits void-nature. Because it is void, there is no rising nor falling. Since there is no rising nor falling, thus everything was originally in complete calmness. Its self-nature is nirvana."

From the viewpoint of time and space, we can surmise that all existences are impermanent, all existences have no permanent self, and nirvana is the result of the cessation of all existences - the Three Universal Characteristics. But there are not three different truths. Instead, they are the characteristics of the only absolute truth and the ultimate reality. This is the explanation of Dharma-nature and the condition of nirvana. The three characteristics are the one characteristic, and vice versa!

We may cultivate our meditation, contemplating the impersonality of all existences. This will lead us to enlightenment via the path of voidness. Contemplating nirvana and complete calmness leads to enlightenment by the path of immaterial form. Contemplating the impermanence of all existences, leads us to enlightenment by the path of inactivity (no desire).

The Three Universal Characteristics are the other implications of Dharma-nature and nirvana. The paths to enlightenment are also the same cause of absolute reality. All of them return to the Dharma-nature and the condition of nirvana. In short, the teachings of the Buddha start from the observation and contemplation of all worldly phenomena. They are like thousands of streams of water competing with each other, and flowing from the top of the mountains to the bottom. Eventually, all of them return to the ocean of voidness and nirvana.

4. Sunyata and Cessation is the Truth (Nature) of All Existences.

All existences that are recognised by worldly understanding, whether materially, spiritually or intellectually, have always been misunderstood by us. We cling to them as real, physically existing and permanent. Actually, they are only unreal names.

The more precise meaning of the term "unreal name" is "assumption" or "hypothesis". It is an empirical name. It is formed by the combination of various causes and effects. (These include the effects of mental consciousness.) It does not exist by itself. Everything exists relatively. Thus, what is the ultimate truth? If we investigate existence further, we realise that all existences are empty. This is the fundamental characteristic and reality of all existence. It is ultimate and absolute. But we should not think that empty means nothing. It implies the disentanglement from the worldly misunderstanding of the existence of self, identity, and the realisation of the absolute.

In the Sutras and Abhidharma, the worldly understandings are sometimes referred to as all phenomena (Dharma). Sunyata is referred to as "Dharma-nature", and hence there is a distinction between "phenomena" and "Dhamma-nature". However, this is only an expedient explanation that helps us to realise the truth of sunyata through the phenomena of all existences.

We should not think that "existence" and "nature"; or the "phenomena of Dharma" and "Dharma-nature" are something contradictory. They are just concepts needed to understand the implication of sunyata.

We may analyse the expedient explanation of "existence" and the "nature (voidness)" from two aspects:

a) The truth of sunyata is the nature of each individual existence. Each step we make in understanding that each minor form has a nature that is not describable by words, are steps to the realisation of the truth of sunyata. The sunyata of Dharma nature is the same for all, it is non distinguishable. However, from our deluded viewpoint, we assume that it is the nature of each individual existence and not an abstract common nature.

b) Dharma-nature is best described as the characteristic of equanimity of sunyata. It cannot be described as many or one and absolute. (One is relative to many!) We cannot say that the Dharma-nature is different to existence. But at the same time, we cannot say that it is equal to existence. All in all, sunyata is the nature of existence. Although the realisation of supreme wisdom may seem to be abstract superficially, it embodies very substantial and compelling ideas.

5. The Relationship between Phenomena and the Sunyata of Dharma-nature.

From our discussions above, it is very clear that existence and nature cannot be described as the same or different. In the Mahayana teaching, the theory of "not the same nor different" is indisputable. However, in order to adapt to the different spiritual foundations and thinking, the ancient great practitioners have different explanations.

a) The Dharmalaksana Sects emphasise the "phenomena or characteristics of things". Their theory is, "the appearance of karmic seeds nurtures the rising of things and vice versa." The Law of Dependent Origination of karmic seeds explains all worldly (mundane) and out-worldly (supramundane) Dharma. When this sect explains impermanence and the rising and falling of all existence, they omit to mention its relationship with the Dharma nature that is not rising nor falling.

According to them, under the definitions of impermanence and rising and falling, "karmic seeds" appear and nurture the rising of things and in return, can be formed. Therefore, the nature of "no rising nor falling" cannot be the foundation of any existence.

This school is famous for its detail and careful observation. However, there is a tendency to misunderstand the theory of no-rising nor failing (the eternal Dharma-nature) and the theory of rising and falling (the causative Dharma) as two separate identities.

This is definitely not the intention of the scholars of the Dharmalaksana Sect. This is because as we detach ourselves from the illusion of rising and falling, and the Law of Cause and Effect, we will see the truth of Dharma-nature. We will realise that the Dharma and Dharma-nature are neither the same nor different. This is nature of the individual existence that is beyond description. It has no difference from the Dharma. To differentiate the Dharma from aspects of rising and falling, is to emphasise the difference between "nature" and "phenomena" only.

b) The schools of Tien Tai, Xian Shou and Chan (Zen) emphasise the Dharma-nature. They call themselves the "School of Nature" and the perfect intercommunion of all things is their emphasis. In respect of the equanimity of Dharma-nature, the phenomena of all things are embodied in Dharma-nature. The phenomena of Dharma that is pure or deluded arises from Dharma-nature.

The scholars of Tien Tai called it the "Embodied nature". (This is the Buddha-nature that includes both good and evil.) The scholars of Xian Shou say, "It is arising from primal nature", and the scholars of Chan (Zen) say, "It is nature that causes the rising of things". All Dharma is Dharma-nature. It is not different from Dharma-nature. Dharma and Dharma-nature are not two separate identities, "Phenomena" and "nature" are also not distinguishable either. In other words, there is no difference between principle (absolute) and practice (relative).

This also implies that there is no differences among practices. The schools that emphasise Dharma-nature do not emphasise differences. However, scholars who misunderstood its implication, always became attached to the principles (an absolute), and neglect the practice (a relative). This is definitely not the aim of the schools of "Dharma-nature".

c) The School of Madhyamika, which is also called the "School of Sunyata", explains the truth directly. They say that existence and sunyata are neither the same nor different. According to the School of Sunyata, all Dharma arises from causes and conditions. Therefore the nature of all Dharma is empty. Because of its empty nature, it has to rely on causes and conditions in order to arise.

In other words, all Dharma arises from causes and conditions, and all Dharma is empty in nature. The Law of Dependent Origination (existence) and the nature of emptiness is neither the same nor different. They exist mutually. The truth of "sunyata" and "existence", and "nature" and "phenomena" are not in conflict with each other. Unlike the scholars of the Dharmalaksana Sect who explain the Dharma only from the aspect of Dependent Origination, or the scholars of Dharma-nature that explain the existence of Dharma only from the aspect of Dharma-nature, the scholars of Madhyamika explain the truth of the Dharma from both aspects. Hence this is called the Middle Path which does not incline to either side.

These are the three main schools in Mahayana teaching. The Dharma and Dharma-nature resemble worldly phenomena and entity, but they are not identical. In Mahayana teaching, the Dharma-nature is the nature of each individual Dharma. There is no entity that causes the appearance of things. Although Dharma (existences) and Dharma-nature are not identical, they are also not beyond Dharma (existences). We should not think that these concepts are too deep beneath or too high above us. By realising the Dharma and Dharma nature from the existence (Dharma) around us, then can the real and profound implications of sunyata be portrayed.

(Translated by Lim Yang , edited by Ke Rong, proofread by Shi Neng Rong (21-9-1996)

The Six Paramitas

2011-08-27T12:46:00.000+08:00

Paramita is a Sanskrit word, which means to cross over to the other shore. It can also mean crossing over from the Sea of suffering to the Shore of happiness, from the Samsara of birth and death to Nirvana and from ignorance to enlightenment.

A Bodhisattva who practices the Six Paramitas, can take across the Sea of Suffering, enter Nirvana and attain enlightenment. Since these are also the six ways that can cross the sentient beings over, therefore, they are called Six Paramitas.

Giving

There are three kinds of givings:

Goods Giving

For those poor and disabled, we have to help them with money and goods for living. If people cannot survive, are not satisfied with their basic need, they will not listen to what you say and follow what you do. Though the help is sometimes minimal, it is an immediate solution to relieve them from suffering, starving, coldness, etc. With the immeasurable mind of compassion, a Bodhisattva does not hesitate to help under these circumstances.

Dharma Giving

To teach him how to fish is better than to give him a fish. For those who has no skill to work, we have to teach them to work in society, earn a living without relying on the financial support from others. Our financial resources are limited. Money is not an ultimate solution to all problems.

Most importantly, we have to help them improving their karma that has led them to where they are now. We have to help them to understand the principle of cause and effect and other Buddha's teachings, which is a long-term solution. Buddha Dharma giving is the highest order of giving.

Courage Giving

It is also called fearlessness giving. For those who live in vexation, fear and despair, we have to take care of them and encourage them to overcome any difficulties encountered.

Taking Precepts

There are many kinds of precepts in Buddhism, for instance, the Five Precepts, the Eight Precepts, Ten Precepts of Sramanera and Sramanerika, the Precepts of Bhiksu and Bhiksuni, etc. Precepts are not commandments, but the guidelines of behaviour. The purpose of taking precepts is not to restrict our freedom with all disciplines but to enjoy greater comfort and happiness, freedom and security in our lives. Bodhisattva's precepts alert us to what we should do or should not do.

Every citizen has to observe the legislative laws in order to maintain the order, stability, security and freedom in the society. By following the traffic regulations, such as no speeding, stopping before red signal, etc., we can drive safely and happily on roads. A good citizen or a good driver does not feel the burden in abiding to the laws and regulations because he/she behaves and acts in such ways voluntarily and natuarally.

There are many Buddhist sutras to describe in detail our duties towards parents and children, husband and wife, teachers and pupils, colleagues and subordinates, friends, monks, etc.

A Bodhisattva does not breach any precepts nor commit any sin because he/she behaves and acts in his free will, as follows:

He/she keeps his/her mind to be pure and unconditioned.
He/she alienates all unwholesome thoughts and actions.
He/she enhances all wholesome thoughts and actions.
He/she make every endeavour in pursuing the supreme Buddhist Way.

Endurance/Patience

Endurance or patience refers to bearing insult and distress without resentment. From the passive and negative point of view, it is apparent that endurance is to tolerate the adverse situation. However, in reality, endurance is not the blind acceptance of what happens like a coward. To the contrary, a Bodhisattva has a complete and perfect understanding of the principle of cause and effect, the principle of impermanence, the principle of not-self, the Law of Dependent Origination. He/she realizes the reality of the nature, that all worldly Dharmas are conditioned and unreal, thus he/she has no attachment at all. He/she can keep his/her mind calm, without emotion and fear because he/she has the strong determination and extreme patience/endurance to deal with all matters.

A Bodhisattva practises patience to such an extent that he/she is not irritated even he/she is seriously hurt physically and mentally by others. A Bodhisattva, instead of seeing the ugliness in others, tries to see the good and beautiful aspect in all of them. He/she is so patient that he/she makes every attempt to cross the people over (to save them), and never gives up.

There are Five Endurances of Bodhisattva:

Endurance in subdueness - such endurane is due to the passion of a Bodhisattva who has put the illusory view (of our world) in control but has not yet cut off from it.

Endurance in belief - firm belief, which is equivalent to the first, second and third states of Bodhisattva.

Endurance in smooth conditions - patient progress towards the end of all morality, which is equivalent to the fourth, fifth and sixth state of Bodhisattva.

Endurance of no-birth - dwelling calmly in the law of no-birth and no-extinction, which is equivalent to the seventh, eighth and ninth states of Bodhisattva.

Endurance of still extinction - the patience that leads to complete Nirvana, which is equivalent to the tenth state of Bodhisattva.

Vigor

Vigor refers to mental strengt rather than physical strength. It is defined as the persistent effort to work for the benefits of others, in thinkings and actions. Firmly establishing oneself in this paramita, a Bodhisattva develops self-reliance and makes it one the most prominent characteristics.

Without giving up the vows, a Bodhisattva works for others ceaselessly and untiringly, expecting no reward in return. He/she is always ready to serve others to the best of his/her ability.

A Bodhisattva regards failure as the step to success, danger as the trigger for courage, and affliction as the key to wisdom. He/she looks straight ahead towards the goal. A Bodhisattva never stops and retreats until the goal is reached.

A Bodhisattva never consider a wholesome matter too insignificant that he/she will not do it, nor an evil matter too small that he/she will do it.

A Bodhisattva is careful about the finest details of even the trivial matters in the daily life. A Bodhisattva s always aware of wholesomeness. This is the vigorous way of cultivation. A Bodhisattva has to be perfect and full of blessings and virtues.

Meditation/Samadhi

Samadhi means meditation, contemplation, concentration, etc. Meditation is the psychological approach to mental cultivation, training and purification, so that our mind is illuminated to break up the ignorance all the time. No one can attain wisdom/enlightenment without developing the mind through meditation.

Buddhist meditation has no other purpose than to bring the mind into the state of awakened consciousness, by clearing it from all obstacles that have been created by habits or tradition. Meditation is a process of cultivation. The mind is purified, thus free from false thinking and attachment. Finally, the Enlightenment in the understanding of self-nature and the reality of nature is attained.

Through meditation, a Bodhisattva can attain different mental states (i.e. Samadhi). It is said that some can even attain inconceivable psychic power, which is sometimes used to rescue the other sentient beings from danger, or provide them with the faith in Buddhism.

Wisdom/Prajna

Prajna means wisdom, the highest form of wisdom that living beings can attain. It is an apex of Buddhism. Generally speaking, there are three kinds of Prajna representing different levels of wisdom:

Literary Prajna - it arises from studying sutras in written form.

Contemplative Prajna - it arises from contemplation, which is the only way to understand true meaning of the texts in the sutras.

Real mark Prajna - it arises from the fully developed and completely penetrated contemplative Prajna. Real mark Prajna is a complete and perfect understanding of the reality of nature, which is also the final goal to be achieved by all Buddhists.
There are some other kinds of Prajna, such as Expedient Prajna (to enlighten others), Companion Prajna (to behave and practise).

A Bodhisattva does not disparage worldly wisdom, including literary prajna. He/she acquires the knowledge by learning and logical thinking, for the sake of serving and helping others. He/she tries his/her best to lead others from darkness to light.

A Bodhisattva, on the other hand, acquires the superior kind of wisdom and knowledge by meditation and contemplation, so that he/she realizes the instinctive truths, i.e. the reality of nature. It is a kind of wisdom beyond words and leads to the purification and to the final deliverance.

Prajna is an important paramita practised by Bodhisattva, in order to eradicate all distorted and false thinkings. As a result, enlightenment is attained, and ultimately, Nirvana (the final and perfect stillness) reached.

However, according to the Heart Sutra, there is no wisdom nor attainment at all because the 'emptiness' nature of self and Dharma. The ultimate enlightenment is the complete and perfect wisdom to be attained by Bodhisattvas, who start off with attachment to self and Dharma. This is a profound, yet subtle concept of enlightenment in Buddhism.

Cause And Effect

2011-08-26T18:05:00.000+08:00

Wealth and dignity come from one's destiny,

From causes planted in past lives,

People hold to this simple principle

Will reap good fortune in future lives.

Kind Men and Women, listen to the causes,

Hear and remember this sutra's reminder,

Of the causes and effects of karmic deeds,

In the past, present and future.

Cause and effect are no small care,

True are my words, don't take them lightly.

Some people have plentiful goods;

The reason, again is quite fair,

In the past, these people gave food to the poor,

Others don't have food or drink.

Who can guess the reason why?

Because those people were plagued with a fault;

Stingy greed made them squeeze every penny.

Enjoy blessing and justly properous,

Are people who reap a fitting reward,

In the past, they helped bulid temples,

And saw that the Sangha had huts and shelters.

Some have long life spans;why are they lucky?

Liberating creatures they ransomed lives;
Have you seen how many suffer short lives?

Their wanton slaughter of beings is why.

Most cows and horses were humans being before-

People who didn't settle debts.

Many former people are now pigs or dogs,

Because they injured and cheated others.

In our myriad deeds, whatever we do,

We reap our own rewards, it's true.

Who can we blame for our woe in the hells?

Who can there be blame but ourselves?

Don't say that cause and effect are unseen,

Look at you, your offspring,heirs and grandchildren,

If you doubt the good of pure eating and giving,

Look around and find those enjoying fortune.

Having practiced of old, they now harvest abundance.

To cultivate now will bring blessing anew.

(The Sutra of Cause and Effect)

To know of past lives' causes,

Look at the rewards you are reaping today.

To find out about our future lives,

You need only to notice what you are doing right now.

(Filial The Human Source 1 Ver 24 -32)

The Five Desires

2011-08-26T13:00:00.000+08:00

The Five Desires are the desires for :-
1) Wealth
2) Sex
3) Fame
4) Food
5) Sleep

When I obtain the Five Desires,
I vow living beings
Will pull out the arrow of desire,
And attain ultimate peace and security.
Flower Adornment Sutra Chap 11 Ver 99

The Buddha said, Those on the Way, are like dry grass, it is essential to keep away from an oncomming fire. People on the Way look upon desire as something they keep at a distance.
Sutra of the 42 Sections Ver 60

The Buddha said, People who cannot renounce wealth and sex are like small children who, not satisfied with one delicious helping, lick the honey of the blade of a knife and so cut their tongues
Sutra of the 42 Sections Ver 48

The Buddha said, There are people who follow emotion and seek for fame,
By their time their reputation is established they are already dead.
Those who are greed for worldly fame, and do not study the Way,
Wear themselves out with wasted effort.
It is just like a burning incense which, however fragrant will consume itself.
So, too greed for fame brings danger of a fire which burns one up in its aftermath."
Sutra of the 42 Sections Ver 47

Desire is born from your will,
Your will is from your thought,
With both aspect of the mind are still,
There is neither form nor activity
Sutra of the 42 Sections Ver 63

The Great Compassionate Mantra (Ta Bei Zhou)

2011-08-26T11:50:00.000+08:00

Na Mwo He La Da Nwo Dwo La Ye Ye
Na Mwo E Li Ye
Pwo Lu Jye Di Shau Bwo La Ye
Pu Ti Sa Two Pe Ye
Mwo He Sa Two Pe Ye

Mwo He Jya Lu Ni Jya Ye
Nan
Sa Pan La Fa Ye
Swo Da Nwo Da Sye
Na Mwo Syi Ji Li Two Yi Meng E Li Ye

Pe Lu Ji Di Shr Fwo La Leng Two Pe
Na Mwo Nwo La Jin Chr
Syi Li Mwo He Pan Dwo Sa Mye
Sa Pe E Two Dou Shu Peng
E Shr Yun

Sa Pe Sa Dwo Na Mwo Pe Sa Dwo
Na Mwo Pe Chye
Mwo Fa Te Dou
Da Jr Two
Nan

E Pe Lu Syi
Lu Jya Di
Jya La Di
Yi Syi Li
Mwo He Pu Ti Sa Two

Sa Pe Sa Pe
Mwo La Mwo La
Mwo Syi Mwo Syi Li Two Yun
Jyu Lu Jyu Lu Jye Meng
Du Lu Du Lu Fa She Ye Di

Mwo He Fa She Ye Di
Two La Two La
Di Li Ni
Shr Fwo La Ye
Je La Je La

Mwo Mwo Fa Mwo La
Mu Di Li
Yi Syi Yi Syi
Shr Nwo Shr Nwo
E La Shen Fwo La She Li

Fa Sha Fa Shen
Fwo La She Ye
Hu Lu Hu Lu Mwo La
Hu Lu Hu Lu Syi Li
Swo La Swo La

Syi Li Syi Li
Su Lu Su Lu
Pu Ti Ye Pu Ti Ye
Pu Two Ye Pu Two Ye
Mi Di Li Ye

Nwo La Jin Chr
Di Li Shai Ni Nwo
Pe Ye Mwo Nwo
Swo Pe He
Syi Two Ye

Swo Pe He
Mwo He Syi Two Ye
Swo Pe He
Syi Two Yu Yi
Shr Pan La Ye
Swo Pe He

Nwo La Jin Chr
Swo Pe He
Mwo La Nwo La
Swo Pe He
Syi Lu Seng E Mu Chywe Ye
Swo Pe He

Swo Pe Mwo He E Syi Two Ye
Swo Pe He
Je Ji La E Syi Two Ye
Swo Pe He
Bwo Two Mwo Jye Syi Two Ye

Swo Pe He
Nwo La Jin Chr Pan Chye La Ye
Swo Pe He
Mwo Pe Li Sheng Jye La He
Swo Pe He

Na Mwo He La Da Nwo Dwo La Ye Ye
Na Mwo E Li Ye
Pwo Lu Jye Di
Shau Pan La Ye
Swo Pe He

Nan
Syi Dyan Du
Man Dwo La
Ba Two Ye
Swo Pe He

Song of The Mind

2011-08-26T11:26:00.000+08:00

The nature of the mind is non-arising,
What need is there of knowledge and views?
Originally there is not a single dharma;
Why discuss inspiration and training?

Coming and going without beginning;
Sought for, it is not seen.
No need to do anything;
It is bright, still, self-apparent.

The past is like empty space;
Know anything and the
Basic principle is lost,
Casting a clear light on the world,
Illuminating, yet obscured.

If one-mindedness is impeded,
All dharmas are misunderstood.
Coming and going thus,
Is there need for thorough investigation?

Arising without the mark of arising,
Arising and illumination are the same.
Desiring to purify the mind,
There is no mind for effort.

Spontaneous wisdom
Throughout time and space
Nothing is illuminated;
This is most profound.
Knowing dharmas is non-knowing;
Non-knowing is knowing the essential.

Using the mind to maintain quietude,
Birth and death forgotten;
This is original nature.

The highest principle cannot be explained;
It is neither free nor bound.
Lively and attuned to everything,
It is always right before you.

There is nothing in front of you;
Nothing, yet everything is as usual.
Do not belabor wisdom to examine it;
Substance itself is empty and obscure.

Thoughts arise and pass away,
The preceding no different from the succeeding.
If the succeeding thought does not arise,
The preceding thought cuts itself off.

In past, present, and future,
There is nothing;
No mind, no buddha.
Sentient beings are without mind;
Out of no-mind they manifest.

Distinguishing between profane and sacred,
Their vexations flourish.
Splitting hairs deviates from the eternal.
Seeking the real, you give up the true.

Discarding both is the cure,
Transparent, bright, pure.
No need for hard work or skill;
Keep to the actions of an infant.

Clearly knowing,
The net of views increases
Stillness without seeing,
Not moving in a dark room.

Wakeful without wandering,
The mind is tranquil yet bright.
All phenomena are real and eternal,
Profuse, yet of a single form.

Going, coming, sitting, standing,
Don't attach to anything.
Affirming no direction,
Can there be leaving or entering?

There is neither unifying nor dispersing,
Neither slow nor quick.
Brightness and tranquility are
Just as they are.
They cannot be explained in words.

Mind is without alienation;
No need to terminate lust.
Nature being empty, lust will
Depart by itself.
Allow the mind to float and sink.

Neither clear nor clouded,
Neither shallow nor deep.
Originally it was not ancient;
At present it is not modern.

Now it is non-abiding;
Now it is original mind.
Originally it did not exist;
"Origin" is the present moment.

Bodhi has always existed;
No need to preserve it.
Vexation has never existed,
No need to eliminate it.

Natural wisdom is self-illuminating;
All dharmas return to thusness.
There is no returning, no receiving;
Stop contemplating, forget keeping.

Niutou Farong (594-657)
Wisdom of the Zen Classic - Xin Ming
Translated by Master Sheng Yen

The 18 Arahants Part 3

2011-08-25T11:30:00.001+08:00

Calico Bag Arahant (Angida)
According to legend, Angida was an Indian snake-catcher whose aim was to prevent the snakes from biting passers-by. After the snakes were caught, he would remove the venomous fangs and then release them in the mountains. It was due to this kindness of heart that Angida was able to attain enlightenment. He carried a bag to put the snakes in.

Plantain Arahant (Vanavasa)
According to legend, he was born during a heavy downpour, and the plantain trees in his back garden were rustling noisily. Thus he was named Vanavasa, which means rain in Sanskrit. Later on he became a Buddhist monk, finally attaining enlightenment. Because he liked to meditate under a plantain tree, he is called the Plantain Arahant.

Long-Eyebrow Arahant (Asita)
"Asita" in Sanskrit means incomparably proper, or of correct proportions in spirit and physique. According to legend, Asita was born with two long white eyebrows. After he was born, his father was told that Shakyamuni Buddha also has two long eyebrows, therefore his son had the look of the Buddha in him. As a result, Asita was sent away to a monastery to become a monk, eventually attaining enlightenment

Doorman Arahant (Pantha the Younger)
According to legend, this lohan, also known as Pantha the Younger, was one of Buddha's favourite disciple. The tin staff he is holding had several rings on it and made a light noise when tapped. This is for alerting householders when he went on alms-begging The tin staff has become the symbol of this Arahant.

Taming Dragon Arahant (Nantimitolo)
His Sanskrit name is Nantimitolo. Nanti means happy, and mitolo, friend. Together the name means happy friend. He is called the Taming Dragon Arahant for a brave act he performed. In ancient India, the people of a small kingdom, after being incited by a demon, went on a rampage against the Buddhists and monasteries, stealing the Buddhist sutras. The king of the undersea flooded the kingdom and rescued the sutras, which he put in his palace. Nantimitolo subdued the dragon guard and restored the sutras back to earth Hence he is called the Taming Dragon Arahant.

Taming

Tiger Arahant (Pindola)
Pindola was a Brahmin and a general. Because he was devoted to Buddhism, which forbids killing, he was ordered by the king to become a monk. He joined a monastery in the mountains where he could hear a tiger howling every day. He said that the tiger was probably hungry and should be fed some vegetarian food. Otherwise the tiger might become a man-eater. So Pindola collected food from the monks and put it in a bucket which he left outside the monastery. The tiger did come for the food every night. After a period of time, the tiger was tamed. Thus Pindola was referred to as the Taming Tiger Arahant.

The 18 Arahants Part 2

2011-08-25T10:56:00.000+08:00

Elephant-Riding Arahant (Kalika)

Kalika means elephant-rider. He was an elephant trainer turned monk. After his enlightenment, the elephant is a reminder of his previous profession and also symbolic of power, perseverance and endurance.

Laughing Lion Arahant (Vajraputra)

Vajraputra literally means "man of cats." He was a lion hunter before he became a monk. After his enlightenment, a cub came playfully to his side and stay with him forever, as if expressing gratitude to him for giving up his killing therefore sparing its parents and brothers.

Open-Heart Arahant (Gobaka)

Gobaka (literally means ‘man of heart’) was a crown prince of an Indian Kingdom. When his younger brother wanted to start a rebellion, he assured his brother that he will refuse the kingdom and as a proof to convince his brother, he exposed his chest to show a Buddha in his heart. With that his younger brother was touched and abandoned the rebellion.

Raised Hand Arahant (Pantha the Elder)

According to legend, Pantha the Elder was the prince of a small Indian kingdom called Kintota. When he became a monk, he liked to meditate in the half-lotus style. Upon waking up, he would raise his hands and let out a deep breath, hence the name Raised Hand.

Thinking Arahant (Rahula)

Rahula (constellation that caused lunar eclipse) was one of the Buddha's 10 favourite disciples, and was well-known for his meditative power. It is believed that he could become omnipotent and omniscient during meditation. When deep in thought, he was ruminating wisdom and action.

Scratched Ear Arahant (Nagasena)

Nagasena was an eloquent speaker and debater. He was famous all over India for his preachings on the "hear no evil" maxim. The senses of hearing is one of the six sources through which mankind become aware of the world. Therefore a practitioner of Buddhism should avoid listening to decadent sounds and in particular other people's secrets. Thus he is often portrayed as scratching his ear, a gesture symbolizing the purification of the sense of hearing in the search for peace and quiet.

The 18 Arahants Part 1

2011-08-25T10:36:00.001+08:00

Arahants (or Arhats in Sanskrit) are enlightened beings who having removed all causes for future becoming, are not reborn after biological death into any samsaric realm. They have realized the goal of Nirvana (ultimate spiritual attainment) and are referred to as the "Worthy Ones"

Deer-sitting Arahant ( Pindola the Bharadvaja)

Sitting dignified on a deer in deep thought and with perfect composure, he is contented with being above worldly pursuits. He was a Brahmin, a powerful Government Official in India who left his position to become a monk. He later convinced the King to give up his throne to his son and join him in the monastery as a monk.

Happy Arahant (Kanaka the Vatsa)

His posture is one of decimating the demons and hands raised for jubilation, and wild with joy. Kanaka the Vatsa was a well-known public speaker and debater of the Buddhist doctrines. When asked what happiness is, he would answer that it is experienced through the five senses. When asked what bliss is, he would reply that bliss is joy coming not from the five senses but from deep within, like feeling Buddha in his heart.

Raised-Bowl Arahant (Kanaka the Bharadvaja)

He was a Buddhist mendicant monk who used to ask for alms by raising his bowl. His posture is in majestic grandeur, as joy descends from heaven, he raised the bowl to receive happiness,

Raised-Pagoda Arahant (Nandimitra)

He was the last disciple of the Buddha. In memory of his dear beloved master, Nandimitra often carried a specially made pagoda with him, signifying that Buddha was always there, forever and ever.

Meditating Arahant (Nakula)

Nakula was a warrior with immense strength who later gave up the life of fighting and killing to become a monk. He practiced meditation diligently and finally attained Nirvana, but still physically exhibited his muscular body.

Oversea Arahant (Bodhidruma)

Bodhidruma in Sanskrit means virtuous and sagacious. He traveled the world to spread the teaching of the Buddha, carrying always with him the Sutras.

The Six Realms of Existence

2011-08-22T21:01:00.000+08:00

The six realms of existence in Buddhism is sometimes referred as the six states of samsaras or the six paths of rebirth are the six types of birth beings mat have wiithin the Buddhist philosophy. Whatever state we are born into is driven by our karma, i.e. our awareness and actions from our previous lifes.

Accordingly to Buddhism, we will be reborn into these realms endless until we receive and practice the teachings, thus breaking through the cycle of rebirth to attain enlightenment.

The Realms of the Gods (Devas)

Defined by extreme bliss and pleasureable states if all levels, this realm is a similar describtion of the myth of Greek gods in Mount Olympia. However, the lives of the gods here are mortal, and a realm to practice the teachings. Beings here can become addicted to pleasure, and they become trapped, forget about working towards liberation, and they can fall to the lower levels once their good karma expires. Pride is the karmic cause for one to be reborn here.

The Realms of the Demons (Azuras)

Also pleasurable to a certain extent, this realm is however marred jealously and great envy. The male demons are also born ugly and the females ones beautiful. The males are always competiting and fighting with another for the attention of the female demons. The karmic retribution of being reborn here is getting having too much envy and jealously.

The Realms of Humans

Here, the human realm is considered the middle realm. The Human state is able to experience both bliss and suffering. Humans can see enough sufferings for us to motivate us to seek liberation. The Devas are easily distracted by pleasure, while the lower realms are consumed by sufferings. Therefore, we can cultivate the compassion and wisdom necssary to escape from the wheel of life i.e. samsara. Humans have control over their future births, because we can influence we can influence our karma through our choices, whereas in the other realms we generally do not move into another birth until the karma that has brought us there has run its course. Cravings are the causes of rebirth in the human realm.

The Realms of Animals

Within Buddhist cosmology, the animal realm is defined by ignorance, and an inability to think for oneself. Life is one-dimensional and survival-oriented, with little free will or choice. Therefore, as animals we do not have the capacity to hear or practice the teachings, although we may show signs of past practice in our temperament, i.e. compassion or intelligence. The karmic conditions to be reborn here is to be ignorance.

The Realm of Hungry Ghost (Peta)

This realm is defined by constant desire and greed. In this realm, we are so overcome by our desire for more, more, more - whether food, drink, sex, wealth, or even certain emotional states that we are consumed by it, and cannot focus on anything else. It is analogous to the state of an addict, in which getting the next 'fix' trumps all other concerns. In this state, we cannot practice the teachings because we cannot focus on anything other than our wants Being too greedy causes one to be reborn here.

The Realm of Hell (Naraka)

This realm is defined by hatred and rage, and by defining all other beings as enemies. Within this realm, there is no opportunity for compassion or desire for the teachings to arise, as all our momentum goes toward fighting others, and suffering the consequences. Depictions of this realm in various Buddhist schools is very similar to those found in other religions, with fiery torments. But within Buddhist cosmology this state, like all the others, is not permanent. Instead, when the negative karma that brought us here has run out, we will be reborn into another realm, with the possibility of working towards a human birth again Anger and hatred is the karmic causes for rebirth in the hells.

Dependent Origination

2011-08-21T12:01:00.000+08:00

Dependent Origination is an important concept and doctrine that holds all schools of Buddhism together. There are altogether twelve links in the chain of dependent origination. It is the teachings on how things come to being and cease to exist in Buddhism. The doctrine teaches that no beings or actions exist independently of other beings and actions.

The Twelve Links shows how Dependent Origination works. Please note that there is no first link. The numbering could begin anywhere. Although they are described in a orderly numbered way, in fact each link is connnected to all the other links.

1. Ignorance (Avijja)

Not knowing suffering, not knowing the origin of suffering, not knowing the cessation of suffering,not knowing the way of practice leading to the cessation of suffering. This is called ignorance. Ignorance is represented by the blind man in the picture above.

And Ignorance, leads to:-

2. The Developement of the Six Senses Media (Salayatana)

The eye,ear, nose,tongue, the body and the mind are the six senses media. These are called the Six senses Media. The Six Sensa Media is represented in the picture by the potter making pots

And the Six Senses Media leads to:-

3. Consciousness (Vijnana)

There are six classes of consciousness, namely, eye consciousness, ear consciousness, nose consciousness, tongue consciousness, body consciousness and intellect consciousness. Consciousness cannot exist without the organs. This is called consciousness. Consciousness is represnted by the picture of the monkey.

And Consciousness leads to:-

4. Name and Form (Rupa Nama)

Feelings, perceptions, intentions,contact and attention. These are the four names. The four great elements and the body depend on the four great elements. This is called form. Name and Form is represented by people travelling on a boat i.e samsara in the picture.

And Name and Form leads to:-

5. Fabrications (Sankhara)

These three are fabrications:- body fabrications, verbal fabrications and mental fabrications. These are called fabrications. Fabrication is represnted in the picture by the house with six windows.

And Fabrications leads to:-

6. Contact (Phassa)

The coming together of the object, the sense medium and the consciousness of the sense medium. This is called contact. Contact is represented in the picture by an embracing couple.

And Contact leads to:-

7. Feelings (Vedana)

Feeling (sensation of six form) vision, hearing, olfactory sensation, gustatory sensation and tactile sensation. These are called Feelings. Feelings is represented in the picture by the arrow piercing the eye to represent sense data piercing the senses.

And Feelings leads to :-

8. Cravings (Vedana)

There are six forms of cravings. Cravings in respect to forms, sounds, smells, tastes and touch. These are called Cravings. Cravings is represented in the picture by a man drinking beer with
empty bottles.

And cravings leads to:-

9. Clinging/Sustenance (Upadana)

There are four clinglings: sensual clingings, view clingings, practice clinging and self clingings
Clinging is represented in the picture by a person reaching for a fruit on a tree.

And clingings leads to:

10. Becoming (Bhava)

These three are becoming:- sensual becoming, form becoming and formless becoming.
Becoming is represented by a pregnant woman.

And Becoming leads to:-

11. Birth ( Jati)

Birth here is described as any coming to be or forth coming. It not only refers to birth at a begining of a lifetime, but birth as new person, getting a new position or a new status etc.
Birth here is represented in the picture by a woman in childbirth

And birth leads to:-

12. Old Age and Death

This chain comes to an end with old age and death. The karma of one sets life in motion to another life, rooted in ignorance. Old age and death is represented in the picture by an old man . The circle is closed.

Kalama Sutta

2010-05-28T15:53:00.000+08:00

I have heard that on one occasion the Blessed One, on a wandering tour among the Kosalans with a large community of monks, arrived at Kesaputta, a town of the Kalamas. The Kalamas of Kesaputta heard it said, "Gotama the contemplative — the son of the Sakyans, having gone forth from the Sakyan clan — has arrived at Kesaputta. And of that Master Gotama this fine reputation has spread: 'He is indeed a Blessed One, worthy, & rightly self-awakened, consummate in knowledge & conduct, well-gone, a knower of the cosmos, an unexcelled trainer of those persons ready to be tamed, teacher of human & divine beings, awakened, blessed. He has made known — having realized it through direct knowledge — this world with its devas, maras, & brahmas, its generations with their contemplatives & priests, their rulers & common people; has explained the Dhamma admirable in the beginning, admirable in the middle, admirable in the end; has expounded the holy life both in its particulars & in its essence, entirely perfect, surpassingly pure. It is good to see such a worthy one.'"

So the Kalamas of Kesaputta went to the Blessed One. On arrival, some of them bowed down to him and sat to one side. Some of them exchanged courteous greetings with him and, after an exchange of friendly greetings & courtesies, sat to one side. Some of them sat to one side having saluted him with their hands palm-to-palm over their hearts. Some of them sat to one side having announced their name & clan. Some of them sat to one side in silence.

As they sat there, the Kalamas of Kesaputta said to the Blessed One, "Lord, there are some priests & contemplatives who come to Kesaputta. They expound & glorify their own doctrines, but as for the doctrines of others, they deprecate them, revile them, show contempt for them, & disparage them. And then other priests & contemplatives come to Kesaputta. They expound & glorify their own doctrines, but as for the doctrines of others, they deprecate them, revile them, show contempt for them, & disparage them. They leave us absolutely uncertain & in doubt: Which of these venerable priests & contemplatives are speaking the truth, and which ones are lying?"

"Of course you are uncertain, Kalamas. Of course you are in doubt. When there are reasons for doubt, uncertainty is born. So in this case, Kalamas, don't go by reports, by legends, by traditions, by scripture, by logical conjecture, by inference, by analogies, by agreement through pondering views, by probability, or by the thought, 'This contemplative is our teacher.' When you know for yourselves that, 'These qualities are unskillful; these qualities are blameworthy; these qualities are criticized by the wise; these qualities, when adopted & carried out, lead to harm & to suffering' — then you should abandon them.

"What do you think, Kalamas? When greed arises in a person, does it arise for welfare or for harm?"

"For harm, lord."

"And this greedy person, overcome by greed, his mind possessed by greed, kills living beings, takes what is not given, goes after another person's wife, tells lies, and induces others to do likewise, all of which is for long-term harm & suffering."

"Yes, lord."

"Now, what do you think, Kalamas? When aversion arises in a person, does it arise for welfare or for harm?"

"For harm, lord."

"And this aversive person, overcome by aversion, his mind possessed by aversion, kills living beings, takes what is not given, goes after another person's wife, tells lies, and induces others to do likewise, all of which is for long-term harm & suffering."

"Yes, lord."

"Now, what do you think, Kalamas? When delusion arises in a person, does it arise for welfare or for harm?"

"For harm, lord."

"And this deluded person, overcome by delusion, his mind possessed by delusion, kills living beings, takes what is not given, goes after another person's wife, tells lies, and induces others to do likewise, all of which is for long-term harm & suffering."

"Yes, lord."

"So what do you think, Kalamas: Are these qualities skillful or unskillful?"

"Unskillful, lord."

"Blameworthy or blameless?"

"Blameworthy, lord."

"Criticized by the wise or praised by the wise?"

"Criticized by the wise, lord."

"When adopted & carried out, do they lead to harm & to suffering, or not?"

"When adopted & carried out, they lead to harm & to suffering. That is how it appears to us."

"So, as I said, Kalamas: 'Don't go by reports, by legends, by traditions, by scripture, by logical conjecture, by inference, by analogies, by agreement through pondering views, by probability, or by the thought, "This contemplative is our teacher." When you know for yourselves that, "These qualities are unskillful; these qualities are blameworthy; these qualities are criticized by the wise; these qualities, when adopted & carried out, lead to harm & to suffering" — then you should abandon them.' Thus was it said. And in reference to this was it said.

"Now, Kalamas, don't go by reports, by legends, by traditions, by scripture, by logical conjecture, by inference, by analogies, by agreement through pondering views, by probability, or by the thought, 'This contemplative is our teacher.' When you know for yourselves that, 'These qualities are skillful; these qualities are blameless; these qualities are praised by the wise; these qualities, when adopted & carried out, lead to welfare & to happiness' — then you should enter & remain in them.

"What do you think, Kalamas? When lack of greed arises in a person, does it arise for welfare or for harm?"

"For welfare, lord."

"And this ungreedy person, not overcome by greed, his mind not possessed by greed, doesn't kill living beings, take what is not given, go after another person's wife, tell lies, or induce others to do likewise, all of which is for long-term welfare & happiness."

"Yes, lord."

"What do you think, Kalamas? When lack of aversion arises in a person, does it arise for welfare or for harm?"

"For welfare, lord."

"And this unaversive person, not overcome by aversion, his mind not possessed by aversion, doesn't kill living beings, take what is not given, go after another person's wife, tell lies, or induce others to do likewise, all of which is for long-term welfare & happiness."

"Yes, lord."

"What do you think, Kalamas? When lack of delusion arises in a person, does it arise for welfare or for harm?"

"For welfare, lord."

"And this undeluded person, not overcome by delusion, his mind not possessed by delusion, doesn't kill living beings, take what is not given, go after another person's wife, tell lies, or induce others to do likewise, all of which is for long-term welfare & happiness."

"Yes, lord."

"So what do you think, Kalamas: Are these qualities skillful or unskillful?"

"Skillful, lord."

"Blameworthy or blameless?"

"Blameless, lord."

"Criticized by the wise or praised by the wise?"

"Praised by the wise, lord."

"When adopted & carried out, do they lead to welfare & to happiness, or not?"

"When adopted & carried out, they lead to welfare & to happiness. That is how it appears to us."

"So, as I said, Kalamas: 'Don't go by reports, by legends, by traditions, by scripture, by logical conjecture, by inference, by analogies, by agreement through pondering views, by probability, or by the thought, "This contemplative is our teacher." When you know for yourselves that, "These qualities are skillful; these qualities are blameless; these qualities are praised by the wise; these qualities, when adopted & carried out, lead to welfare & to happiness" — then you should enter & remain in them.' Thus was it said. And in reference to this was it said.

"Now, Kalamas, one who is a disciple of the noble ones — thus devoid of greed, devoid of ill will, undeluded, alert, & resolute — keeps pervading the first direction [the east] — as well as the second direction, the third, & the fourth — with an awareness imbued with good will. Thus he keeps pervading above, below, & all around, everywhere & in every respect the all-encompassing cosmos with an awareness imbued with good will: abundant, expansive, immeasurable, free from hostility, free from ill will.

"He keeps pervading the first direction — as well as the second direction, the third, & the fourth — with an awareness imbued with compassion. Thus he keeps pervading above, below, & all around, everywhere & in every respect the all-encompassing cosmos with an awareness imbued with compassion: abundant, expansive, immeasurable, free from hostility, free from ill will.

"He keeps pervading the first direction — as well as the second direction, the third, & the fourth — with an awareness imbued with appreciation. Thus he keeps pervading above, below, & all around, everywhere & in every respect the all-encompassing cosmos with an awareness imbued with appreciation: abundant, expansive, immeasurable, free from hostility, free from ill will.

"He keeps pervading the first direction — as well as the second direction, the third, & the fourth — with an awareness imbued with equanimity. Thus he keeps pervading above, below, & all around, everywhere & in every respect the all-encompassing cosmos with an awareness imbued with equanimity: abundant, expansive, immeasurable, free from hostility, free from ill will.

"Now, Kalamas, one who is a disciple of the noble ones — his mind thus free from hostility, free from ill will, undefiled, & pure — acquires four assurances in the here-&-now:

"'If there is a world after death, if there is the fruit of actions rightly & wrongly done, then this is the basis by which, with the break-up of the body, after death, I will reappear in a good destination, the heavenly world.' This is the first assurance he acquires.

"'But if there is no world after death, if there is no fruit of actions rightly & wrongly done, then here in the present life I look after myself with ease — free from hostility, free from ill will, free from trouble.' This is the second assurance he acquires.

"'If evil is done through acting, still I have willed no evil for anyone. Having done no evil action, from where will suffering touch me?' This is the third assurance he acquires.

"'But if no evil is done through acting, then I can assume myself pure in both respects.' This is the fourth assurance he acquires.

"One who is a disciple of the noble ones — his mind thus free from hostility, free from ill will, undefiled, & pure — acquires these four assurances in the here-&-now."

"So it is, Blessed One. So it is, O One Well-gone. One who is a disciple of the noble ones — his mind thus free from hostility, free from ill will, undefiled, & pure — acquires four assurances in the here-&-now:

"'If there is a world after death, if there is the fruit of actions rightly & wrongly done, then this is the basis by which, with the break-up of the body, after death, I will reappear in a good destination, the heavenly world.' This is the first assurance he acquires.

"'But if there is no world after death, if there is no fruit of actions rightly & wrongly done, then here in the present life I look after myself with ease — free from hostility, free from ill will, free from trouble.' This is the second assurance he acquires.

"'If evil is done through acting, still I have willed no evil for anyone. Having done no evil action, from where will suffering touch me?' This is the third assurance he acquires.
"'But if no evil is done through acting, then I can assume myself pure in both ways.' This is the fourth assurance he acquires.

"One who is a disciple of the noble ones — his mind thus free from hostility, free from ill will, undefiled, & pure — acquires these four assurances in the here-&-now.

"Magnificent, lord! Magnificent! Just as if he were to place upright what was overturned, to reveal what was hidden, to show the way to one who was lost, or to carry a lamp into the dark so that those with eyes could see forms, in the same way has the Blessed One — through many lines of reasoning — made the Dhamma clear. We go to the Blessed One for refuge, to the Dhamma, and to the Sangha of monks. May the Blessed One remember us as lay followers who have gone to him for refuge, from this day forward, for life."

The Basic Teachings of The Buddha 4

2010-05-27T20:29:00.001+08:00

Administration of Justice.

Certain statutes regarding the administration of justice, were set up by the Buddha for the benefit of bhikkhus, in order to facilitate the dispensation of moral justice according to sound judgment, whenever the occasion arose.

By this act the Buddha ensured that the spirit of moral justice which enables us to interpret laws correctly, unlike the imperfect expression of certain aspects of our present day legal administration. At the time of the Buddha and even later, there were kings who took advantage of, and made use of these laws to supplement their own.

The judicial procedure adopted by the Buddha is clearly illustrated in the case of the Arahant Theri Kumara Kassapa's mother, who unaware of her pregnant condition,with her husband's consent left her home and entered the Bhikkhuni order. Later, finding her in an advanced state of pregnancy, the bhikkhuni was charged with a serious allegation of misconduct and summoned before a religious court of appeal.

The Buddha ordered Upali Thera, foremost among His Arahant disciples in knowledge of Vinaya matters, (and thus equal to that of the Chief Justice of today), to preside, try the innocent victim and to deliver judgment on her.

The audience consisted of bhikkhus, bhikkhunis and laymen, including the laywoman Visakha. She screened the victim from the presence of the Buddha and the rest. After careful examination and intimate questioning declared that she was quite innocent. The Arahant Upali on hearing the evidence absolved the bhikkhuni of any transgression.

Meditation

In the Buddha's Teaching the highest emphasis is laid on the law of cause and effect, or the conditionality of all mundane phenomena. Greed, hatred and delusion are the chief causes that lead to unsatisfactoriness in the world. If one seeks to escape from this state of dissatisfaction one should try to get rid of the underlying craving and anger or hatred due to ignorance of the true nature of things.

War is diametrically opposed to peace. Conflict is due to the various malignant motives stagnating in the minds of men. 'The control of such thoughts as greed, jealousy, hate and so on will certainly lead to peace. Permanent peace will only come when one has completely eradicated these mental defilements.

Wars will cease and peaceful dialogue between individuals will lead to a world of peaceful and harmonious living. Petty squabbles arose between the farmers on both sides of the river Rohini which served as the boundary between the Sakyan and the Koliyan kingdoms as each side tried to divert as much water as possible to their fields. Finally these led to a major confrontation of the two armies. The Buddha arriving on the scene exhorts them on the calamitous results of war and the advantage of arriving at a peaceful settlement. Thus war is averted and peace restored. It should be mentioned that the Buddha has been the only religious teacher to have visited a battlefront in person and acted as a true mediator in averting war.

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The Maha Pairibbana

The Buddha was born as a prince under a tree, gained supreme enlightenment under a tree and wandered about India for 45 years giving his teaching to the world, and finally passed away at the age of eighty at Kusinara under a tree as a human being.

The Basic Teachings of The Buddha 3

2010-05-27T19:19:00.001+08:00

Wisdom

The Buddha speaking on the mind, has also spoken on mental disorders and on the treatment of psychic ailments. The Buddha has traced sorrow as one of the chief causes leading to the arising of mental disturbances.

On the death of her only son, Kisa Gotami loses control of her senses and in her madness goes in search of medicine for her dead child. Failing all else she appeals to the Buddha, who realising that nothing would convince her until her mental equilibrium has been restored, sends her on an errand to get him a few mustard seeds from a house where there has been no death. Unable to accomplish the Master's request, she comes to the conclusion that death is inevitable and that her only son too had succumbed to it. Hence it is said in the Dhammapada:-

Neither in the sky nor in the middle of the ocean nor by entering the caves of mountains is there known a place on earth where a person can escape from death.

Compassion to Animals.

In the Buddha's time there were various animal sacrifices taking place in India. Innocent animals were killed as offerings on sacrificial altars to appease the gods, for man's happiness both here and hereafter. The Buddha, however, showed man that it was impossible, to obtain happiness for oneself by causing suffering to others, and that the followers of the Buddha if they were so, should avoid making animal sacrifices.

At that time the King of Kosala had seen sixteen terrifying dreams in a single night, and was ill great fear. To avert the evil influence of these dreams a great animal sacrifice with the killing of thousands of animals was arranged in accordance with the advice given by the Brahmins.

Hearing of this, the Buddha advises the King against such a sacrifice, thus saving the lives of all those doomed creatures. From that day to this, no taking of life however small is involved in any ceremony of the Buddha's followers.

Buddhist Economic System.

Many who are not familiar with the Buddha's Teaching classify it as a religion for the next world, or for a future life. They are completely mistaken in this, because eighty percent of the objectives included in tile Buddha's Teaching are for the world of today.

According to the Buddha all except one of the five blessings that accrue to the virtuous are available in this life itself; ten of the eleven benefits obtainable through the development of metta (loving-kindness) are immediate.

One who leads a good life in this world is certain to be happy in the next. The Buddha emphasises this in His Teachings, Thus the Buddha who taught the way to the cessation of suffering also pointed out the path to a highly satisfactory way of life on earth.

One aspect of this mundane progress refers to an economic system based on Buddhist principles with the objective of economic development together with the elimination of poverty. The Buddha defines righteous employment as engagement in agriculture, trade, dairy farming, defense services government services and professional services. He prohibited trade in weapons, in slaves, in rearing animals for slaughter, in liquor, and in poisons, drugs and narcotics.

It is a method of teaching that is based on the mental development of the individual. The primary object of Buddhist Education is to produce a cultured disciplined and educated society. With that object in view the first university to be established in the world was at Nalanda in India. It is reported that over ten thousand well disciplined, cultured and law abiding students had their education there. In addition to the numerous lecture halls found there classes were also held in the open air under the cooling shade of trees.

The Basic Teachings of Lord Buddha 2

2010-05-25T19:24:00.000+08:00

Towards Human Diginity

Sunita was a beggar and a scavenger born into a so called outcast community (pariah). On meeting the Lord Buddha on the Lord's alms-round on day, the humble youth bowed himself before the Master in adoration.

Asking for ordination he is taken to a temple where he soon becomes worthy of the highest respect of the devas and Brahma gods. Therefore the Lord Buddha states in the Dhammapada:-

By one's birth, one is not a pariah,

By one's birth, one is not a Brahmin,

By one's deeds one is a pariah

By one's deeds one is a Brahmin

Equality of Women

It was the Buddha who first gave women her rightful place in society which had ostracised her even to the extent of treating the birth of a girl as an unimportant event.

Knowing that being a woman can also attain the highest level of sainthood, the Buddha permitted the ordination of nuns (Bhikkhunis).

Furthermore, the formation of a Bhikkhuni Sasana (Order of Nuns) by the Lord Buddha was the first in the world.

In the picture on the right, Ven Ananda who had interceded on behalf of the Sakyan ladies, including the Lord Buddha's stepmother, Mahapajapati Gotama.

Human Freedom

In the time of the Buddha it was common for both men and women to enter services into rich households due to their extreme proverty.

In fact, human slavery was very common at that time, even though it was against the Buddhist teachings.

The state of slavery existed at that time is well shown in left picture by the story of a slave girl Rajjumala who worked for a wicked mistress who treated her without mercy for the slightest fault. Here the Buddha advices both the mistress and servant and teaches them the doctrine and bestows permanent peace for both of them.

Ministering to the sick

In spite of the fact that the study of medicine and surgical science has advanced to a great extent during the Buddha' time, hardly any attention were given to nursing and caring for the sick.

Putigatta Tissa Thera was a monk suffering from skin disease which spread covering his whole body with ulcers.

Lying unattended his condition worsens. The Buddha goes to the dangerous ill monk, bathes him with warm water assisted by Ananda Thera and cleanse his robes.

Having made him comfortable , the Buddha exponds the teachings to him explaining the true nature of the human body. Enlightened by the teachings, Thera becomes an Arahant. The Buddha then addressess the other monks on the ennobling task of caring for the sick.

Accepting the compassionate exhortion of the Master and following his example, the laity started to build wards for sick monks in all large monasteries. Later King Dhammasoka was to build hospitals not only for the public but for animals as well. Hence, the Buddhists should be considered as the first ones to establish hospitals.

The Basic Teachings of Lord Buddha 1

2010-05-16T18:59:00.000+08:00

The Philosophy of Change

The Lord Buddha teaches that all conditioned things are always changing, thus impermanent. Both the mind and matter is forever changing, and this proves the insubstantality of life, and the instability of existence.

Realizing this, the beautiful queen of King Bimbisara, Queen Khema avoided seeing the Buddha as she was afarid that the Buddha would criticize her self-conscious awareness of her beauty. As she went to see the Buddha one day, The Buddha created an illusion of a beautiful woman before her, who gradually grew old before her own very eyes and collapses before the Lord. Alarmed and ashamed, Queen Khema realizes the impermanence of the human body.

Unsatisfactoriness of Life.

According to the Lord Buddha, whatever is impermanent is subject to suffering (dukka), and the world rests on this basic factor of suffering. Because of this factor, He goes on to teach us, mankind how to gain our release from this suffering world. (Samsara).

The tragic story of Patacara who loses her entire family in a single dayand a night points out too well how suffering besets the unsuspecting mankind. After listening to The Buddha, she gains peace and calm.

Buddha teaches that all phenomena is non personal

When a thing is impermanent, as all conditioned things are, and thus possible to change, there can be no overlord or Self. Helpless in arranging things according to it wishes there can be no soul as master over mind and body.

The Buddha explains the soullessnes of beings to the five bhikkhus at Isipatana, Benares, in the discourse on soullessness (Anattalakkhana Sutta).

Freedom of Thought

At times, referred to as the Charter of Inquiry, this discourse (Kalama Sutta) to the Brahim Kalamas at Kesaputta.

Preaching against blind belief, the Buddha gave prominence to and encourage the spirit of free enquiry and independance of thought and action , subject to sound judgement 2500 years ago.

He trained his students in the art of questioning as well as the finer points of debate and discussion. Pointing out the dangers of unorganised thinking, the Buddha teaches the Kalamas the art of reasoning for the sole purpose of arriving at true understanding of the Buddha's teaching of the Four Noble Truths.

2010-05-12T19:45:00.000+08:00

Dhammacakkapavattana Sutra

(The First Discourse of Lord Buddha)

Thus have I heard.

At one time the Blessed One was dwelling at Bārāṇasī in the Deer Park at Isipatana. There the Blessed One addressed the bhikkhus of the group of five thus: "Bhikkhus, these two extremes should not be followed by one gone forth (into the homeless life). What two? That which is this pursuit of sensual happiness in sense pleasures, which is low, vulgar, the way of the ordinary person, ignoble, not connected to the goal; and that which is this pursuit of self-mortification, which is painful, ignoble, not connected to the goal.

Bhikkhus, without veering towards either of these two extremes, the One Attuned to Reality has awakened to the middle way, which gives rise to vision, which gives rise to knowledge, which leads to peace, to higher knowledge, to full awakening, to Nibbāna.

"And what, bhikkhus, is that middle way awakened to by the One Attuned to Reality which gives rise to vision, which gives rise to knowledge, which leads to peace, to higher knowledge, to full awakening, to Nibbāna? It is just this Noble Eight-factored Path, that is to say, right view, right resolve, right speech, right action, right livelihood, right effort, right mindfulness, right mental unification. This, bhikkhus, is that middle way awakened to by the One Attuned to Reality, which gives rise to vision, which gives rise to knowledge, which leads to peace, to higher knowledge, to full awakening, to Nibbāna.

"Now this, bhikkhus, for the spiritually ennobled ones, is the true reality which is pain: birth is painful, aging is painful, illness is painful, death is painful; sorrow, lamentation, physical pain, unhappiness and distress are painful; union with what is disliked is painful; separation from what is liked is painful; not to get what one wants is painful; in brief, the five bundles of grasping-fuel are painful.

"Now this, bhikkhus, for the spiritually ennobled ones, is the pain-originating true reality. It is this craving which leads to renewed existence, accompanied by delight and attachment, seeking delight now here now there; that is, craving for sense-pleasures, craving for existence, craving for extermination (of what is not liked).

"Now this, bhikkhus, for the spiritually ennobled ones, is the pain-ceasing true reality. It is the remainderless fading away and cessation of that same craving, the giving up and relinquishing of it, freedom from it, non-reliance on it.

"Now this, bhikkhus, for the spiritually ennobled ones, is the true reality which is the way leading to the cessation of pain. It is this Noble Eight-factored Path, that is to say, right view, right resolve, right speech, right action, right livelihood, right effort, right mindfulness, right mental unification.

"'This, for the spiritually ennobled ones, is the true reality of pain': in me, bhikkhus, in regard to things unheard before, there arose vision, knowledge, wisdom, true knowledge, and light.

"Now on this, 'This — for the spiritually ennobled ones, the true reality of pain — is to be fully understood': in me, bhikkhus, in regard to things unheard before, there arose vision, knowledge, wisdom, true knowledge, and light.

"Now on this, 'This — for the spiritually ennobled ones, the true reality of pain — has been fully understood': in me, bhikkhus, in regard to things unheard before, there arose vision, knowledge, wisdom, true knowledge, and light.

"(Likewise,) in me, bhikkhus, in regard to things unheard before, there arose vision, knowledge, wisdom, true knowledge and light, with respect to: 'This, for the spiritually ennobled ones, is the pain-originating true reality,' 'This — for the spiritually ennobled ones, the pain-originating true reality — is to be abandoned,' and 'This — for the spiritually ennobled ones, the pain-originating true reality — has been abandoned.'

"(Likewise,) in me, bhikkhus, in regard to things unheard before, there arose vision, knowledge, wisdom, true knowledge and light, with respect to: 'This, for the spiritually ennobled ones, is the pain-ceasing true reality,' 'This — for the spiritually ennobled ones, the pain-ceasing true reality — is to be personally experienced' and 'This — for the spiritually ennobled ones, the pain-ceasing true reality — has been personally experienced.'

"(Likewise,) in me, bhikkhus, in regard to things unheard before, there arose vision, knowledge, wisdom, true knowledge and light, with respect to: 'This, for the spiritually ennobled ones, is the true reality which is the way leading to the cessation of pain,' 'This — for the spiritually ennobled ones, the true reality which is the way leading to the cessation of pain — is to be developed,' and 'This — for the spiritually ennobled ones, the true reality which is way leading to the cessation of pain — has been developed.'

"So long, bhikkhus, as my knowledge and seeing of these four true realities for the spiritually ennobled ones, as they really are in their three phases (each) and twelve modes (altogether) was not thoroughly purified in this way, then so long, in the world with its devas, māras and brahmās, in this population with its renunciants and brahmans, its devas and humans, I did not claim to be fully awakened to the unsurpassed perfect awakening. But when, bhikkhus, my knowledge and vision of these four true realities for the spiritually ennobled ones, as they really are in their three phases and twelve modes was thoroughly purified in this way, then, in the world with its devas, māras and brahmās, in this population with its renunciants and brahmans, its devas and humans, I claimed to be fully awakened to the unsurpassed perfect awakening. Indeed, knowledge and seeing arose in me: 'Unshakeable is the liberation of my mind; this is my last birth: now there is no more renewed existence.'"

This is what the Blessed One said. Elated, the bhikkhus of the group of five delighted in the Blessed One's statement. And while this explanation was being spoken, there arose in the venerable Koṇḍañña the dust-free, stainless vision of the Basic Pattern: "whatever is patterned with an origination, all that is patterned with a cessation."

And when the Wheel (of Vision) of the Basic Pattern (of things) had been set in motion by the Blessed One, the earth-dwelling devas raised a cry: "At Bārāṇasī, in the Deer Park at Isipatana, the unsurpassed Wheel (of Vision) of the Basic Pattern (of things) has been set in motion by the Blessed One, which cannot be stopped by any renunciant or brahman or māra or brahmā or by anyone in the world." Having heard the cry of the earth-dwelling devas, the devas of the Four Great Kings raised the same cry. Having heard it, the Thirty-three devas took it up, then the Yāma devas, then the Contented devas, then the devas Who Delight in Creating, then the devas Who Delight in the Creations of Others, and then the devas of the brahmā group.

Thus at that moment, at that instant, at that second, the cry spread as far as the brahmā world, and this ten thousandfold world system shook, quaked, and trembled, and an immeasurable glorious radiance appeared in the world, surpassing the divine majesty of the devas.

Then the Blessed One uttered this inspiring utterance: "the honorable Koṇḍañña has indeed understood! The honorable Koṇḍañña has indeed understood! In this way, the venerable Koṇḍañña acquired the name Koṇḍañña Who Has Understood.

The Life of Buddha - Part 2

2010-05-07T14:07:00.000+08:00

For six long years, the ascetic Gotama (Prince Siddhattha) wanders around the highways and roads of India. He goes to two of the greatest teachers at that time, Alara Kamala and Uddaka Ramaputta who taught him everything of their religous wisdom. But the ascetic Gotama is still not satisfied, as their teachings do not lead to the cessation of sufferings. With unrelenting energy he undergoes rigorous ascetic discipline, both mental and bodily, seeking a way to stop sufferings through more sufferings. Finally, he ended being very thin, emaciated and a mere skeleton.
Doing way with luxurious living and self torture, the Bodhisattva Prince opt out for the Middle Path of Virtue (Sila), concentration of the mind (Samadhi), and the intensive analysis of psyche-physical phenomena that finally leads to things as they really are (Panna). Seated under the Bodhi tree at Buddhagaya, He attains Samma Sambodhi and becomes the Supreme Buddha.

Having realised The Four Noble Truths- The Noble Truth of Suffering; the cause of suffering; the cessation of suffering and the Path leading to the cessation of suffering, The Buddha decides to teach the five ascetics namely Kondanna, Bhaddiya, Vappa, Mahanama and Assaji of the Brahmin clan. At the end of this First Discourse or Dhammacakkappavattana Sutra, Kondanna realises the first path and fruition of the Stream-winner (Sotapanna), or one who goes against the stream of Samsara. ( the repeating cycle of life and death.)

"Go now and wander for the welfare of many." The Buddha stayed in Isipatana for many rainy seasons. However, within a few weeks after the Buddha delivered his First Discourse, all five ascetics reached the first fruition Sainthood or Arahants disciples of the Buddha. Over fifty five others followed suit before the the rainy season is over. The Buddha now exhorts his sixty disciples, "Go forth ye bhikkhus, for the welfare of the many, for the happiness of the many, out of compassion for the world, for the good, welfare and happiness of gods and men. Accordingly His disciples set forth to spread the new teachings.

The Life Of Buddha Part 1

2010-05-06T19:56:00.001+08:00

On a full moon in the month of Visakha (May) a prince was named Prince Siddhattha in Lumbini Park. His mother was Queen Maha Maya and his father was King Suddhodana. Their kingdom was the Kingdom of Sakya. His birth occured when Queen Maha Maya and her retinue were on the way to her parental home in Devadaha.
As a prince, Siddhatta grew up in a variety of sensual delights, beautiful dancing girls, music and songs, fragrance perfume, very fine silk clothings and priceless gems and jewellery. He even has three palaces all for himself; one for summer, one for the rainy season and one for winter.

On a certain day, he took a tour of the city and came upon the four sights, i.e. an old man, a sick man, a dead body and finally an ascetic. On one look at him, the Prince took the decision to renounce the world and led a homelessness life.

In the month of July, he receives news that his wife, the beautiful Princess Yasodhara has given birth to a baby boy. Feeling alarmed by the news, that this fetter might bind him further to the world , The Prince decides to leave the palace that very night. For the sake of his father,his Queen, his son and all mankind , he would leave the world to search a way to save the world from all sufferings. This is known as the Great Renunciation.

The Song of the Twelve Deceptions

2010-01-04T11:52:00.000+08:00

Worldly affairs are all deceptive;
So I seek the Truth Divine.

Excitements and distractions are illusions;
So I meditate on the Non-dual Truth.

Companions and servants are deceptive;
So I remain in solitude.

Money and possessions are also deceptive;
So if I have them, I give them away.

Things in the outer world are all illusion;
The Inner Mind is that which I observe.

Wandering thoughts are all deceptive;
So I only tread the Path of Wisdom.

Deceptive are the teachings of Expedient Truth;
The Final Truth is that on which I meditate.

Books written in black ink are all misleading;
I only meditate on the Pith-Instructions of the Whispered Lineage.

Words and sayings, too, are but illusion;
At ease, I rest my mind in the effortless state.

Birth and death are both illusions;
I observe but the truth of No-Arising.

The common mind is in every way misleading;
And so I practice how to animate Awareness.

The Mind-holding Practice is misleading and deceptive;
And so I rest in the realm of Reality.

Milarepa
(1052-1135)

The Bodhi Mind

2009-12-08T19:41:00.000+08:00

What is the the Bodhi Mind? Bodhi is a Sanskrit word meaning "the Way of enlightenment". The Bodhi mind is the principal true mind, the unconfused mind. The confused mind is is the mind that creates misdeeds and so is not the mind of the Way of Enlightenment. Therefore, we must realize this path and know if it is an easy or difficult one to travel. Only when we truly recognized the path will we be able to be Enlightened.

And also, the Bodhi Mind is the law that has to be followed whether we are moving or still, awake or asleep. The law is the precepts, To simplify this, the law is "To refrain from all evil and practice all good." Now, "To refrain from all evil" is to follow the five precepts. They are to abstain from killing, stealing,telling lies,sexual misconducts and taking intoxicants. "To practice all good" means to act on the ten good deeds. Our body, mouth and mind are capable of ten evil deeds. The body commits the evil deeds of killing,stealing,and sexual misconduct, the mouth utters loose speech, false speech, harsh speech; and the mind can be greedy, angry and stupid. Therefore, if one can abstain from doing the ten evil deeds, one is practicing the ten good deeds.

Our body is capable of three evil deeds: killing, stealing and sexual misconduct. Of course many people know that killing living beings is wrong, but they still commit it. Stealing here is defined as taking things that are not given. People are fully aware that stealing is bad and yet they still do it. People commit sexual misconduct as they crave the false pleasures of the flesh. These people are so blinded by these false pleasures that they forget about true happiness. Not being able to recognise what's real, they go after what's false.

Our mind has three evils: greed, anger and stupidity. Greed means being insatiably greedy. Here's a verse that describes our insatiable greed:-

Everyday we're busy just to fill our stomach.
After our stomachs are filled we want to be clad.
When we have sufficient food and clothing,
We want to have a high rise and a beautiful wife.
After obtaining a beautiful wife and a charming mistress,
We need a ship and a plane so we can go places.
Once the ship and the plane are in our possession,
We still need to have an official post so we won't be bullied.
The fifth and fourth ranks are petty officials;
The third and second ranks are still too low.
After making it to the first rank - the prime minister,
We want to ascend the throne to be the emperor.
Once we ascend the throne and sit in the imperial court,
We wish to become an immortal and play a game of chess.

There are two kinds of people in this world: one who has the greed for fame, and the other for profit. Those who are greedy for fame come up with the various schemes to maximize their reputation while those who are greedy for profit crack their brains to think of methods to make more money.

The mind also has the poison of anger. A person with a big temper always seems to have smoke coming from his head; he looks furious and ready to explode. This is a cause of lack of virtue. A real noble person does not have any temper. Even if he has one, he is able to subdue it and keep is body and mind calm.

The three poisons of greed, anger and delusions are inter connected. All human sufferings comes from greed and desire. When we have greed or desire, we seek them. When we see something nice, we want it for ourselves. If we cannot get it, we get angry. Once we are angry, our mind becomes confused and stupid. These three poisons are the source of all sufferings. If you want to get rid of sufferings, you must cut off the three poisons of greed, anger and stupidity.

Our mind can commit four offenses: loose speech,false speech,harsh speech and divisive speech. Loose speech refers to sarcastic remarks and indecent talk that causes people to have false or unclean thoughts. False speech are lies. Harsh speech means scolding people so viciously that they can't take it. Divisive speech means spreading gossip and causing discord among people, like a two-headed snake.

If we can turn the ten evil deeds into the ten wholesome deeds and carefully observe them without transgression, then that is upholding the precepts. The Bodhi mind is the precepts. These precepts guide us to enlightenment. The Bodhi mind refers to the wholesome seeds inbred in every person's mind. If we forget the Bodhi's mind, our good roots will be cut off. The absence of delusion is the Bodhi Mind. We should carefully train and develop the wholesome seeds of Bodhi and walk on the path to Buddhahood.

Talk given on 18/6/1997
Extract from Words of Wisdom - Beginning Buddhism
A series by Venerable Master Hsuan Hua

The Heart Sutra (Prajna Paramita Hrdaya Sutra)

2009-11-27T22:06:00.000+08:00

When the Bodhsattva Avalokitesvara
Was practising the profound perfection of wisdom,
He illiminated the Five Aggregates,
And saw in their own being to be empty.

Sariputra, form is here emptiness,
Emptiness is form;
Form is no other than emptiness,
Emptiness is no other than form;
That which is form is emptiness,
That which is emptiness is form.
The same is true of feelings, perception,
Mental formations and consciousness.

Sariputra, all things are marked with emptiness:
They are not born or destroyed;
They are not impure or pure;
Nor do they wax or wane.

Therefore, Sariputra, in emptiness,
There is no form, no feeling, no perception,
No mental formation, no consciousness;
No eye, ear, nose, tongue, body, mind;

No form, sound, smell.
taste, touch or objects;
No eye element and so forth
Up to mind consciousness element.

There is no knowledge, no ignorance,
No extinction of knowledge,
No extinction of ignorance,
And so forth up to old age and death,
No extinction of old age and death;
There is no suffering,
No cause, no end, no path;
There is no knowledge, and no attainment.

Therefore, Sariputra, because nothing is attained,
The Bodhisattva who dwells in the perfection of wisdom
Has his mind free from obstacles,
With a mind free from obstacles,
He overcomes fear
And goes beyond perverted views,
And attains to Nirvana!

All the Buddhas of the three periods of time,
Through the incomparable Perfection of Wisdom,
Attain to the Perfect and Highest Enlightenment!

Therefore, one should know the Perfection of Wisdom
As the great mantra;
The mantra of great knowledge,
The unsurpassed mantra,
The mantra which can truly and without fail
Allay all sufferings.
This mantra is proclaimed in the Perfection of Wisdom.
It run thus:
GATE GATE PARAGATE PARASANGATE BODHI SVAHA (X 3)

The Greatest....

2009-11-21T11:56:00.000+08:00

The greatest achievement is selflessness.
The greatest worth is self mastery.
The greatest quality is seeking to serve others.
The greatest precept is continual awareness.
The greatest medicine is the emptiness of everything.
The greatest action is not conforming with the world ways.
The greatest magic is transmuting the passions.
The greatest generosity is non-attachment.
The greatest goodness is a peaceful mind.
The greatest patience is humility.
The greatest effort is not concerned with results.
The greatest meditation is a mind that lets go.
The greatest wisdom is seeing through appearances.
Atisha

The Four Noble Truths

2009-11-17T14:37:00.000+08:00

After gaining Enlightenment, The Buddha discovered the Four Noble Truths.

1. All being are subjected to sufferings (Dukkha)

The Buddha said, "Birth is suffering, Life is suffering, Sickness is
suffering, death is suffering, decay is suffering, to be parted from
love ones is suffering and to be united with the unpleasant is
suffering."

2. Sufferings arises from desires and cravings.

All of us crave for pleasant feelings and sensations, and also the
desire to avoid unpleasant ones. These sensations can be physical or
psychological, and sufferings occur when these desires or cravings are
not met.

3. Sufferings can be overcome by the elimination of desires and cravings.

Nibbana is the state of peace where all greed, hatred, and delusion,
and thereby sufferings have been destroyed.

4. There is a way out of suffering or dukkha,which is the Noble Eightfold
Path.

Sufferings can be reduced, weakened and finally destroyed and Nibbana
thereby achieved, by following this path taught by the Buddha

Samadhi

2009-10-31T20:25:00.000+08:00

When we teach people in the world to cultivate samadhi, they must first of all cut away the mind of lust. Therefore, Ananda, if cultivators of dhyana-samadhi do not eliminate lust, they will be like someone who cooks sand in the hope of getting rice. After hundreds of thousands of aeons it will just be hot sand. Why？ It wasn't rice to start with, it was only sand (Surangama Sutra 6 Verse 13-14)

Once your nature is in samadhi and the demons are subdued,
You'll be happy every day.
If false thoughts do not arise,
Everywhere you are at peace. (Flower Adornment Sutra Chapter 11 Verse 132)

Samadhi is "a concentrated, self collected, intent state of mind and meditation, which concomiant with the right living, is a necessary condition to the attainment of higher wisdom and emancipation" (Rhy Davids from Pali-English Dictionary)

"What is the meaning of proper concentration and proper reception (Samadhi)? Proper concentration is the state of absorption where the mind is brought into focus which is proper and true and right, not biased or deviant. Proper reception means all that 'comes in' - what you receive at that point-is right and appropriate. But you have to do the cultivation yourself. You can't rely on the Buddhas and Bodhisattvas and expect them to give it to you. If you do the work, then the results are naturally yours." (Entering the Dharma Realm Chap VII, Verse 60)

There are three distinct senses in which the word Samadhi is used:
1) proper concentration, which is necessary, preliminary to meditative states proper;
2) a general characteristic of the formal levels of meditational development which are entered through one pointedness of mind;
3) enlightened meditational states.

For someone who has the power of samadhi,

Even when Mount Tai topples over, I'm not scared.
Why? Its toppling over is the same as of it hadn't toppled over.
When a pretty girl appears before me, I'm not moved.
Face to face with her,
it's as if I wasn't
(Entering The Dharma Realm Chapter 1, Verse 12)

A Poem On Compassion

2009-05-17T14:57:00.000+08:00

Do not say that I'll depart tomorrow
Because even today I still arrive.

Look deeply: I arrive in every second

To be a bud on a spring branch,

To be a tiny bird, with wings still fragile,

Learning to sing in my new nest,

To be a caterpillar in the heart of a flower,

To be a jewel hiding itself in a stone.

I still arrive, in order to laugh and cry,

In order to fear and to hope,

The rhythm of my heart is the birth

And death of all that are alive.

I as the man-fly metamorphosing on

The surface of the river,

And I am the bird which, when spring comes,

Arrives in time to eat the man-fly.

I as the frog swimming happily

In the clear water of a pond,

And I am the grass-snake who approaching in silence,

Feeds itself on the frog.

I am the child Uganda, all skins and bones,

My legs as thin as bamboo sticks,

And I am the arms merchant,

Selling deadly weapons to Uganda.

I am the twelve year old girl refugee on a small boat,

Who throws herself into the ocean

After being raped by a sea pirate

And I am the pirate, my heart not yet capable of seeing and loving

I am the member of the politburo,

With plenty of power in my hands,

And I am the man who has to pay his 'debt of blood'

to my people, Dying slowly in a force labour camp.

My joy is like spring,so warm it

Makes flowers bloom in all walks of life,

My pain is like a river of tears,

So it fills all four oceans.

Please call me by true names,

So I can hear all my cries and laughs at once,

So I can see that my joy and pain are one.

Please call me by true names,

So I can wake up and so the door

Of my heart can be left open,

The door of compassion.

by Thich Nhat Hanh

Vietnamese Zen Master

Homage

2009-05-17T12:48:00.000+08:00

Greed is the root of heedlessness,
A cause of strife is greed.
Greed into enslavement drags,
A hungry ghost one will in future be.
The Buddha who greed's nature fully knows
I worship Him the Greed-free One.
Hate is the root of turbulence,
And Ugliness results from hate.
Through hatred much destruction comes,
To an infernal world one will in future go.
The Buddha who hate's nature fully knows
I worship him, the Hate-free One.

Delusion is the root of all this misery,

Creator of all ills is ignorant delusion.

Mind's blindness from delusion stems,

As a dumb animal one will in future live.

The Buddha who delusion's nature fully knows

I worship Him, the Undeluded One.

(A Traditional,devotional Pali Text from Sri Lanka.Source unknown)

He is Omniscient

2009-05-09T11:21:00.000+08:00

He Knows All

When the Buddha was on the way to Gaya to deliver His first sermon soon after His Enlightenment, Upaka, a naked ascetic having seen him asked:

'Your reverence, your faculities are quite pure,

your complexion is very bright, very clear.

On account of whom have you gone forth,

or who is your teacher,

or whose Dhamma do you profess?'

The Buddha replied:

'Victorious over all, omniscient am I,

Among all things undefiled,

Leaving all, through death of a craving freed,

By knowing for myself,

whom should I point to as my teacher?'

'For me there is no teacher,

One like me does not exist,

In the world with its gods (devas),

No one equals me'

For I am perfected in this world,

A teacher supreme am I,

I alone am all-awakened,

Become cool am I, Nibbana-attained.'

To turn the dharma-wheel,

I go to Kasi's city,

Beating a drum of deathlessness,

In a world that's become blind.'

Middle Length Sayings 1

Verses 214-215

The Six Perfections Defined

2009-05-08T20:10:00.000+08:00

Subhuti: What is a Bodhisattva's perfection of giving?

The Lord: Here a Bodhisattva , his thoughts associated with the knowledge of all modes, give gifts, i.e. inward or outward things, and , having made them common to all beings, he dedicates them to supreme enlightenment; and also he instigates thereto. But there is nowhere an apprehension of anything.

Subhuti: What is a Bodhisattva's perfection of morality?

The Lord: He himself lives under obligation of the ten ways of wholesome acting, and others also he instigates thereto.

Subhuti: What is a Bodhisattva's perfection of paitence?

The Lord: He himself becomes one who achieved paitence, and others also he instigates to paitence.

Subhuti: What is a Bodhisattva's perfection of vigour?

The Lord: He dwells persistently in the five perfections, and also others he instigates to do likewise.

Subhuti: What is a Bodhisattva's perfection of concentration?

The Lord: He himself, through skill in means, enters into the trances, yet he is not reborn in the corresponding heavens of form as he could; and others also he instigates to do otherwise.

Subhuti: What is a Bodhisattva's perfection of wisdom?

The Lord: He does not settle down on any dharma, he contemplates the essential original nature of all dharmas; and others also he instigates to the contemplation of all dharmas.

Pancavimsatisahasrika

Karma - A Brief Introduction

2009-04-29T13:49:00.000+08:00

The myriad things you to others
Will return for you yourself to undergo.
Sutra on Cause and Effect Verse 130

According to the karma that is done,
That is the way the retribution is borne.
The doer is nonexistence .
All The Buddhas speak thus
Flower Adornment Sutra Verse 1o

Because of ignorance, living beings create karma. This term 'karma' actually means action or activity. This activity is based upon desire and is controlled by the law of cause and effect. For every good or bad action of the body, speech and of thought performed now, there will be a corresponding result which is experienced in the near future.

In every second of time, we are experiencing the results of our past body, speech and thought-karma and simultaneously create new karma which will bear fruit in the future. Hence, this karma is the main force that keep us in the cycle of rebirth, continually being reborn in the various realms of existence.

The Law of Karma explains why we undergo seemingly unexpected rewards and misfortunes. Everthing that happens to us, whether good or bad, has a reason or a cause, in the past.

Karma is actully a Sanskrit term that refers to that which is made by the activity of body,speech or mind. Now, what is the difference between cause and karma? Cause refers to a single incident, while karma is a long accumulation of causes.

Therefore, the conditions encountered by living beings differ. Some encounter great joy because they planted good seeds long ago, while others must undergo a great deal of hardship, always living in diffcult conditions because they have only sown bad causes.

In general, if you plant good seeds, you reap good fruits; if you plant bad seeds, you reap bad fruits.

Therefore, it is said that:-

To know the lives' causes,

Look at the rewards you are reaping today.

To find out about future lives,

You need but notice what you are doing right now.

Sutra on Cause and Effect Verse 32

Ksitigarbha

2009-04-23T13:45:00.000+08:00

Ksitigarbha or Ti Tsang Wang Pusa in Chinese. He also a very popular Mahayana Buddhist Bodhisattva who is usually represented by a monk holding a six ring staff and a red fire ball which said to symbolised a jewel. The chinese name Ti Tsang is translated as "Earth Treasury"

Ti Tsang Wang Pu Sa is revered ad the protector of stillborn,miscarried and aborted babies. He is also the protective deity of travellers and guardian of pregnant women. He protects against earthquakes, and he a guardian of children.

Ksitigarbha is also renowned as the Bodhisattva of the Hell Beings and his vow not to achieve Buddhahood until all the hells are cleared. His famous vow follows: "Not until all the hells are emptied will I become a Buddha."

The history of Ksitigarbha is recorded in the Sutra of the Great Vows of Ksitigarbha Bodhisattva, one of the famous Mahayana sutras. This sutra is said to be spoken by The Lord Buddha to the devas of Thirty Three Devas as a mark of rememberence and gratitude for his mother, Mahadevi.

In this sutra, the Buddha revels that in the distant past, Ksitigarbha was a Brahman woman by the name of Sacred Girl. She was very sad when her mother died, because her mother had often been slanderous towards the Three Jewel.

To save her from hell, Sacred Girl sold whatever she had and use the money to buy offerings to the Buddha at that time, The Buddha pf Flower of Meditation and Englightenment. She made fervent prayers that her mother be spared from hell and requested the Buddha for assistance.

One day, while pleading for help she heard the voice of the Buddha asking her to go home immediately and there to sit down and chant his name if she wanted to know where her mother was.

She did so, her consciousness was transported to a Hell Realm. There, she met a guardian of hell and he told Sacred Girl that through her constant prayers and pious offerings, her mother had accumulated much merits and had already been released and had ascended to the heavens.

She was greatly relieve and she should be very happy, but the scenes of the sufferings in the Great Hells she had seen so touched her heart that she made this famous vow to her very best to relieve the sufferings of beings forever in their future lives in the eons to come.

Mantra:Namo Ti Tsang Wang Pusa

Hymm of Faith

2009-04-20T20:07:00.000+08:00

"Faith is the source of the Way,
Faith is the mother of merit and virtue,
As they arise by faith,
All wholesome dharmas must by faith be nutured.
Faith cuts the tangled web of doubt,
Escaping loves delusive flow,
And opens wide to reveal the true and unsurpassed nirvana's road.

"Faith has no stain or mar,
Bringing the turbid mind purification,
Eradicating pride,
Of all respect and reverence the foundation.
Within the Dharma Treasury
Faith jewel outshines the fairest gold;
Hence every conduct our hands by faith are made pure.
Receive and surely hold.

"Faith is the healing source
By which our faculities are cleansed and quickened.
Nothing can turn its force.
The solid power of faith cannot be broken.
And when my faith forever
From all afflicition we depart,
The Buddha's merit will thus become the sole devotion of our hearts.

"With faith the mind's unmoved.
Free from attachment to condition arising;
Disasters far removed,
In the tranquility of faith abiding.
The bliss of faith victorious!
Among the conducts of all the worlds,
This faith alone is the one most rare and precious wish-fulfilling pearl.

"Profoundly we believe:
Trusting the Buddhas and the Buddhas' Dhamma,
Treading the Bodhi Path,
Forever followed by all true disiciples.
And to the Great Enlightenment
Our thoughts are joyfully inclined:
The Bodhisattva with this deep heart of faith produce the Bodhi Mind!"

Master Hsuan Hua
The City of Ten Thousand Buddha's handbook
Verse 235

Om Mani Padme Hum

2009-04-16T10:17:00.000+08:00

It is certainly good to recite this mantra, Om Mani Padme Hum on a regular basis. At the same time, while we are reciting this mantra, we must also reflect on its meaning. For the meaning of this six syllable manta is very great and vast.

The first, OM, is the addition of three pure letters, i.e. A, U, and M representing the practitioner's impure body, speech and mind; and the same time it also signifies the pure exalted body, speech and mind of the Buddha.

Can we then transform our impure body, speech and mind into a pure body, speech and mind? "Yes, we can, says the Lord Buddha. All Buddhas are like ourselves depending on the path to attain Enlightenment. Buddhism does not determine that there is anyone from birth who is free from faults and possesses all good qualities. The development of the pure body, speech and mind comes gradually from leaving the impure states and their being transformed into the pure states.

How to are we supposed to transform? The path is is shown by the next four syllables, MANI, meaning jewel, telling us the method, the caring mind to become enlightened, compassion and love. Like a jewel which is capable of removing proverty or problems, this caring mind is also capable of removing the proverty or difficulties of endless rebirths and to get solitary peace. Similarly just as the jewel fulfills the wishes of sentient beings, so the caring intention is to become enlightened fulfills the wishes of all sentient beings.

The next two syllables, PADME, meaning lotus,symbolizes wisdom (knowledge). Like the lotus which grows in the pond and not tainted by the mud, so wisdom is capable of putting you in a non-contradiction situation and if you do not have wisdom, there would be a contradiction situation. There are different types of wisdom, one realising impermance, one realising that people are empty of self sufficient, one that realizes the emptiness of duality and wisdom that realizes the emptiness of inherent existence.

Purity must be gained by an indivisible unity of method and wisdom, represented by the last syllable, HUM, which indicates indivisibility. In the mantra, it refers to one conciousness in which there is the full form of both wisdom and method as one undivided entity. HUM, is the root syllable of Akshobya Buddha - the immovable, the unfluctuating, that which canot be disturbed by anything.

Hence, the six syllables, OM MANI PADME HUM, mean that in constant practice which is the indivisible union of method and wisdom, you can transform your impure body, speech and mind into the pure speech and mind of a Buddha. However, it is often said that you should not seek Buddhahood outside of yourself; as the substances for the achievement of Buddhahood are within yourself.

As Maitreya Buddha says in his Uttara Tantra,"All beings naturally have the Buddha nature in themselves. We have within us the seed of purity, the essence of a One Gone Thus, that is to be transformed and fully developed into Buddhahood."

Extract from a lecture by His Holiness The Dalai Lama at the Kalmuck Mongolian Buddhist Center, New Jersey, USA.

Samantabhadra

2009-04-09T15:26:00.000+08:00

Samantabhadra or The Bodhisattva of Universal Virtue usually rides on a six-tusked white elephant. In chinese, she is known as Pu Hsien Pusa. The six tusks represents overcoming the attachment to the senses. It also signifies the Six Paramitas (perfections), i.e. charity,morality, paitence, diligence, contemplation and wisdom.

The paramitas are the six ways Bodhisattvas pursue their spiritual practice to attain full enlightenment to benefit all sentient beings. Samantabhadra embodies all the practices which must be fulfiled in order to attain Buddhahood.

According to the Flower Garland Sutra, a Bodhisattva practitioner must dedicate all of his or her efforts towards the enlightenment of all sentient beings and to dedicate everything for the welfare of all.

In this way, all selfishness and the self-cherishing manner are completely transcended, and one enters the ocean of merits of all enlightened beings.

Samantabhadra Bodhisattva is also famous for his practice of the Bodhisattva's Ten Great Vows:
1. To respect all Buddhas
2. To make praises to infinite number of Buddhas
3. To make extensive offerings to all the Buddhas
4. To confess and purify all negative karmas
5. To rejoice in the merits of others
6. To request the turning of the Dharma Wheel (Buddha's teachings)
7. To request the Buddha to remain in the world to benefit all beings
8. To always follow the Buddha's path
9. To live harmoniously with all living beings
10.To dedicate all merits for the welfare of all living beings

A chinese monk, Hui Chih, went to Er Mei Shan in China, and built a temple devoted to Samantabhadra in 399 A.D. Since than, Er Mei Shan has become the sacred site of Samantabhadra.

Guru Padmasambhava

2009-04-03T19:54:00.001+08:00

According to Tibetean legends, Guru Padmasambhava or the Guru Rinpoche was incarnated as an eight year old child appearing in a lotus blossom on the Dhanakosha Lake, in Uddiyana, somewhere in the valley of ancient India, now Pakistan.

His special natural abilities was recognized by the king, and he married Mandarava , one of his daugthers, to him. More than a thousand years ago, Guru Rinpoche, the Lotus born blessed this earth with his presence.

It was Guru Padmasambhava who defeated all opposing forces and set up Buddhism in its supreme form in Tibet. He taught the Tibetean King Trisong Detsen : " The root of the secret mantra, the tantric swift methods, is to keep the samaya committments. The roots of samaya , the bond to one's spiritual teacher teacher, are devotion and effort. And the root of these two is prayer: to pray to your spiritual Master and yidam deity."

There are many blessed prayers to invoke Guru Rinpoche the most famous and well known is called The Seven Line Prayer and the last line which is also his mantra.

The Seven Line Prayer

In the north-west land of Orgyen,
In the heart of a lotus flower,
Endowed with the most marvelous attaiments,
You're renowned as the lotus-born,
Surrounded by many host of dakinis
Following in your footsteps
I pray to you: come and bless me with your grace!

Mantra

Om Ah Hung Benza Guru Pema Siddhi Hung

Manjusri

2009-04-01T14:19:00.000+08:00

Manjusri is the eldest Bodhisattvas and usually known as the Prince of Wisdom. Actually, the word "Manjusri: is a sanskrit word meaning "wonderful virtue" or "wonderful auspicious". Of all the Bodhisattvas, Manjusri has the greatest wisdom, and so he is also known as "The Great Wise Bodhisattva Manjusri. Of all the Bodhisattvas, he hold the highest rank, and he is listed first before before the Bodhisattva who Observes the Sound of the World.

There are four great Bodhisattvas, the first one is Manjusri, the second one is Avalokitesvara or Kuan Yin the third one is Bodhisattva Universal Worthy or Samantabhadra and finally the fourth Bodhisattva is Bodhisattva Ksitigarbha or Earth Store. (In chinese Ti Tsang Wang Pusa).

According to Buddhist legends, Bodhisattva Manjusri stays in Mount Wutai in China. He became a Buddha long time ago and was called Buddha of the Race of Honored Dragon Kings. After enlightenment, he manifested as a Bodhisattva in order to practice the Way, teach and transform living being, assisting the Buddha Sakyamuni to spread the dharma.

Mantra

Om Ah Ra Pa Tsa Na Dhi

The 21 Taras Mantras

2009-03-26T15:54:00.000+08:00

1. Quick Heroine is Red: her right hand in the mudra of granting sublime reliazations holds a red vase that bestows the power of controlling. Om Ah Tare Tuttare Washen Kuru Soha

2. Great Peaceful One is White: her right hand holds a white vase which grants the action of peace Om Ah Tare Tuttare Shanting Kuru Soha.

3, The Increasing One is Yellow: her right hand holds a vase bestowing the power of increase Om Ah Tare Tuttare Shanting Kuru Soha

4. The Tara of Long Life is White her vase bestowing long lfe. Om Ah Tare Tuttare Ture Ayu Gnana Shirye Dhrum Soha

5. The Tara with the Hung is Orange: her right hand holds a vase bestowing the power of attraction,the main purpose of which is for you to bring people to the Dharma thereby bringing people to the state of enlightenment. Om Ah Tare Tuttare Ture (Your name or the person you wish to control's name) Akar Chaya Shri Soha

6. Victory over the three Worlds is dark red : her right hand holds a vase the power to intoxicate the yakshas (lesser demons) Om Ah Tare Tuttare Ture Sarwa Tutti Churu Soha

7. Destroying others black magic is Black. slightly wrathful her right hand holds a vase bestowing the power to destroy black magic. Om Ah Tare Tuttare Ture Badye Berdha Waranaya Zho Soha

8. Destroyer of the Mara is Dark Red: her right hand holds a vase bestowing the power to destroy the Maras Om Ah Tare Tuttare Ture Amagsha Trum Maraya Hung Pet Soha

9. The Three rare sublime is White: her right hand holds a vase bestowing the power to protect others from fear and dangers. Om Ah Tare Tuttare Nu Pa Sarwa Rakka Soha

10. The Destroyer the Mara is Red: her right hand holds a vase bestowing the power of destroying Maras. Om Ah Tare Tuttare Sarwa Mara Prama Tayar Hung Phet Soha

11. Eliminating from Proverty is Orange: her right hand holds a vase bestowing the power to eliminate proverty Om Ah Tare Tuttare Ture Basi Dari Soha

12. Making everything auspicious is Orange: her right hand holds a vase bestowing auspiciousness. Om Ah Tare Tuttare Ture Manglam Pushtim Kuru Soha

13. The Blazing One is Red: her right hand holds her vase to destroy your enemy., preventing him/her from creating more negativities bringing Dharma into his life and leading him to Enlightenment. Om Ah Tare Tuttare Ture Pattaya Pemi Kuru Soha

14. The Wrinkled Wrathful One is black: her right hand holds her vase bestowing the power to supress those who interfere and create obtacles. Om Ah Tare Tuttare Bendza Maha Pataya Pemi Kuru Soha

15. Great Peaceful One is White: her right hand holds a vase bestowing peace. Om Ah Tare Tuttare Ture Sarwa Papam Puta Manaye Soha.

16. Wisdom Liberating one from Hung is Red: her right hand holds a vase bestowing the power to increase the power of the mantras Om Ah Tare Tuttare Ture Sarwa Dharma Prati Shuddha Ya Soha

17. Shaking the Three Worlds is Orange: her right hand holds a vase bestowing the power to destroy the power of black mantras : Om Ah Tare Tuttare Sarwa Tam Bane Dele Soha

18. Eliminating the poison is White: her right hand holds a vase bestowing the power. Om Ah Tare Tuttare Ture Sarwa Naga Bika Shanting Kuru Soha

19. Overcoming quarrel and fight is white: her right hand holds a vase bestowing the power to eliminiate quarrels like court cases as well as nightmares. Om Ah Tare Tuttare Ture Mudza Nava Soha

20. Eliminating Epidemic is Orange: her right hand holds her vase the power to destroy all contagious diseases Om Ah Tare Tuttare Biz Aray Soha

21. For all actions to complete is white: her right hand holds a vase bestowing the power of completion Om Ah Tare Tuttare Ture Sarwa Siddhi Soha

The Green Tara

2009-03-26T11:59:00.000+08:00

The tradition of worshipping to the Goddess Tara comes from Lama Atisha - the founder of the Kadampa lineage. His main Deity is the Goddess Tara.

The Goddess Tara is a special deity. Many aeons ago before the Buddha Sakyamuni, at the time of Buddha Nadra, there was a princess called Neshe Dawa. She generated Bodhicitta (compassionate) mind to free beings from sufferings. She also vow to reach Buddhahood in the female form. Furthermore, she pledged to work for the benefit of sentient beings in the female aspect until samsara ends.

Just before becoming a Buddha, she achieved a special kind of power which is to quickly bestow realisations on sentient beings. She assists all living being through skillful means, appearing many different forms to suit the needs of disiciples.

Even between prayers and practices, in the monastery,His Holiness The Dalai Lama requests monks to recite these mantras. One of the main pujas among lay people is the 21 praises to Tara - to succeed in business and to be freed from any sickness.

Mantra

Om Tare Tuttare Ture Soha

The 33 Chinese Forms of Kuan Yin Pusa

2009-03-21T12:13:00.001+08:00

1. Yang Liu Kuan Yin, who holds a willow branch,symbol of her healing powers. Her willow branch drips with sweet dew.

2. Long Tou Kuan Yin with the dragon, symbol of Kuan Yin's Power.

3. Chi Jing Kuan Yin holdng the Prajnaparamita sutra, symbol of her perfection of Wisdom

4. Yuan Guang Kuan Yin of wholesome light symbolizing the vast Wholeness of Light that banishes all darkness and shadows.

5. Yu Xi Kuan Yin the playful Kuan Yin ever happy, laughing, smiling. playful, lighthearted aspect.

6. Bai Yi Kuan in the white-robed Kuan Yin symbolizing her purity.

7. Lian Wo Kuan Yin, sitting on a lotus leaf symbolizing she is enthroned and having dominion over the chakras.

8. Long Jian Kuan Yin, who views waterfalls or swift water symbolizing she is the Goddess of Energy flow, and the Waterfall of Light and Blessing coming down from Above.

9. Shi Yao Kuan Yin, who gives medicines - she is the Bestower of all Healing, Remedies, Cures at all levels.

10. Yu Lan Kuan Yin, with the fish basket, signifying Abundance, Prosperity, Fertility, as well as Community, Friendship, Marriage, the Auspicious Symbol of the Double Fishes, also all of this through Mastery of Water and Emotion.

11. De Wang Kuan Yin the Queen of Merit or Virtue.

12. Shui Yue Kuan Yin of moon and water - Mastery of emotion , the Water element; dominion over images and appearances or reflections.

13. Yi Ye Kuan Yin of the one leaf - attaining the Whole, through one part of the whole,because every part has the whole contained in it.

14. Qing Jing Kuan Yin, blue throat Kuan Yin for pacifying all poisons-mental, emotional, physical.

15. We De Kuan Yin powerful and virtuous Kuan Yin

16. Yan Ming Kuan Yin, who bestows longevity-extending not only quantitiy but quality of Life and Life force.

17. Zhong Bao Kuan Yin bring treasures of very kind, including hidden treasures of Teachings and Blessings

18. Yan Hu Kuan Yin of the rock cave - this is the Secret Chamber, the cave of subconscious and unsubconscious, which Kuan Yin has dominion over.

19. Ning Jing Kuan Yin calming Kuan Yin bringing harmony, peace of body, mind and soul, helping to overcome anger.

20. A Nou Kuan Yin, shows Kuan Yin seated on a rock looking out over the sea to find beings in distress.

21. A Mo Kuan Yin as an emanation of Buddha Amoghasiddhi, one of the five Dyani Buddhas symbolizing fearlessness.

22. Ye Yi Kuan Yin, leaf robed Kuan Yin a healing and nurturing form.

23. Liu Li Kuan Yin lapis lazuli Kuan Yin - lapis is the color of healing and long life, signiflying the Healing Buddhas and Bodhisattvas.

24. Do Lo Kuan Yin emanating as the form of Tara, the swift liberator.

25. Ge Li Kuan Yin of the clam signifies Kuan power to open or shut all closed and unmoving situations, people and energies, worker of miracles.

26. Liu Shi Kuan Yin of six hours symbolizing the ancient Chinese "clock" which was divided into 3 periods of six hours. This signifies her mastery of time, so Kuan Yin protects throughout the day and night.

27. Pu Bei Kuan Yin universally compassionate Kuan Yin

28. Ma Lung Kuan Yin the wife of Ma Lung based on a legend.

29. He Jang Kuan Yin with palms joined in prayer, symbolizing harmony and goodwill with others.

30. Yi Ru Kuan Yin of Oneness in all ways signiflying wholeness, integration of oneself with Kuan Yin. In this form, she stands on a Cloud and has mastery over all Energy.

31. Bu Er Kuan Yin, the non-dual Kuan Yin not separate or divided or fractured from Oneself or from Kuan Yin.

32. Chi Lian Kuan Yin, who holds the lotus symbol of mastery of the chakras

33. Sa Shui Kuan Yin of pure water signifying pure liquid Light and Nectar

Avalokitesvara

2009-03-21T10:50:00.000+08:00

"Who is a Bodhisattva?" The term "Bodhisattva" is a Sanskirt word with Bodhi meaning Wisdom or Enlightenment and "Sattva" meaning Essence or Being. Thus we joined this two words together, Bodhisattva means an aspiring or wisdom being who is determined to attain Buddhahood.

When enlightened, he renounces Nirvana and goes on living in this Samsara world for the sake of others, and finally becomes a fully Enlightened Buddha or a Samyaksambuddha after perfecting himself during an infinite period of time.

According to Lord Buddha, there are many in the past who practised these Buddhist principles and had attained Buddhahood. Out of the most famous is Kuan Yin or the Goddess of Mercy for which many Buddhist devotees would have recited her name and prayed to her in the various temples.

The name Kuan Shih Yin Pusa is the direct translation of his Sanskrit name of Avalokitesvara which has the following meaning:-

Kuan - 'contemplate of look on'
Shih - 'the world or region of sufferers'
Yin - 'all sounds of the world, i.e. the crying sounds of beings, verbal or mental,
and seeking seeking salvation which touch the heart of the Lord who pities.'

In one of the Chinese Mahayana sutras called "Meow Hwa Lian Hwa Keng" or the "Pure Lotus Sutra, an entire chapter is devoted to Kuan Yin in which the Lord Buddha describes this Bodhisattva as one who has her face turned in every direction in order to save all beings and that there is no form or shape that Kuan Yin will not assume to preach the Dharma to sentient beings.

In the same sutra, the Lord Buddha said that anyone who calls upon Kuan Yin with a faithfully heart, will be delivered instantly from all his or her sufferings. By virtue of her supernatural powers, is is able to save all sentient beings from all kinds of danger, give them whatever they want, and preach the dharma freely by appearing in whatever form that suits the nature of the faithful.

Mantra

Om Mani Padme Hum

Medicine Buddha

2009-03-18T20:44:00.000+08:00

The Medicine Buddha had the following aims, before gaining Enlightenment,

"May I relieve those afflicted by diseases which destroys life, destroy work, leave familes broken, worsen suffering and take happiness away. May I relieve them of their diseases and suffering, relieve their inner, outer, and secret diseases. May I stop natural calamities and the diseases or unhappiness arising from that. May I be the cause of people being freed from suffering."

This special aim was achieved upon his gaining Enlightenment. He is much respected for both people in the healing profression and people seeking right doctors, treatment, diagnosis, healing and effective medicine. The Medicine Buddha is able to stop natural calamities and the negativities, diseases or suffering arising from them.

The Medicine Buddha body's is cool soothing blue like lapis lazuli, representing his pervasive energy of healing. Practice to him ensures faster recovery from illnessess, the blessing of medicines, strength and clarity of the mind to bring peace into your heart.

Mantra

Tayatha Om Bekanze Bekanze Maha

Bekanze Bekanze Rantsa Samugathe Soha

The Vehicles of Buddhism

2009-03-17T13:17:00.000+08:00

In Buddhism, there are actually two main vehicle of Buddhism, i.e Theravada and Mahayana

The term Mahayana means "Great Vehicle" while Hinayana or Theravada means "Smaller Vehicle". These two paths of Buddhism emerged after the Second Buddhist Council in Vasali, India,a century after the passing away of Lord Buddha.

Theravada tradition follows the Pali Canon, while the Mahayana tradition follows the scriptures that are written in Sanskrit. From India, Buddhism gradually spread all over Asia. Countries like Thailand, Cambodia, Myanmar, Sri Lanka and Laos adopted the Theravada tradition. The Far East Asian countries like Japan, South Korea, China, Taiwan and Monggolia follows the Mahayana tradition.

The Theravada goal or aim is to attain self salvation i.e. Arahatship. An "Arahat" or "Arahan" literally means a Worthy One or a Perfect Being.

The Arahat is able to bring to an end the repeated rounds of rebirth in the Samsara World. ie final rebirth in Nirvana. Within this Samara World are the planes of Devas, Humans, Demons, Animals, Hungry Ghosts and Hell.

In Mahayana practice, the aim or goal is to be able to become a Bodhisattva, renunciation of Nirvana to help mankind in his pilgirmage thereto; and finally Buddhahood.

There are therefore, two main paths of Buddhism today. The first group consists of those who understand the law of Karma, and who know that life is continous in the realms of existence. They, therefore, think of liberating themselves from the bondage of life. There are also others who realised the suffering of existence, even it be a happy one, the worldly happiness does not last long. Thus, they keep away from the sufering existence. These people work for their own salvation and they may succeed in their aims and attain a stage without birth or death. They are the Arahats.

The second group, however, know the cause of life and death, the non-existence of a permanent unchangeable self, and who know that all beings are interdependant in this world. For the sake of repaying what kindness which had been rendered by others in need, they devote themselves in helping others in distress. They all work for peace and happiness, and the well being of others. They are the Bodhisattvas.

A true Buddhist shoud realised that both the paths of the Mahayana and Theravada are ideal ways to enlightenment. He should also realised that for withot the Theravada, there shall be no Mahayana.

In fact, a Buddhist should not claim himself or herself as a Theravada or a Mahayana Buddhist, but instead called himself or herself as a Buddhist only

Amitabha Buddha

2009-03-16T10:50:00.000+08:00

Amitabha Buddha is sometimes known as the Buddha of Infinite Life or The Buddha of Infinite Light. Admired all over the East of Asia, followers pray and devote themselves to Him to be reborn from a lotus in his Pure Land (Sukhavati)

In the sutras, it is written that Amitabha Buddha made 12 great vows to help and benefit all sentient beings. He functions as the Buddha of increase in all benefical to our lives.

He also grants us an lots of worldly necessities like good health,good family, good living conditions and helpful friends. Amitabha Buddha also helps us to discard the darkness of ignorance and to developed attainment and compassion.

In Tibetan Buddhism, it is normal for Dhamma students to offer the statue of Amitabha Buddha to their Lamas or gurus, as a request for them to live long and continue to spread Buddhism.

Mantra

Namo O Mi Two Fwo

Sakyamuni Buddha

2009-03-14T19:41:00.000+08:00

Before being an Enlightenened One, Sakyamuni Buddha was Prince Siddharta who had everything he ever wanted. But he was not allowed to see sufferings.

One day, he decided to take a stroll outside the palace, and was shocked to see an old man, a sick person, a yogi and a dead body.

After this sights, he realised that there is no happiness in this very life and renounced his princely world to seek the truth and a way to end suffering.

He struggled and meditated beneath the Bodhi tree for seven long years and finally became Enlightened. He was the Buddha, the Tathagata

By cultivating various skillful means, he taught that there are 84,000 ways to the Truth or be Enlightened and his followers took his teachings to heart and spread it to the world. And his teachings or Dhamma are in the many forms and schools of Buddhism today.

Mantras

Om Muni Muni Maha Muni Sakyamuni Yeh Soha